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Titus
| 1 |
Paul, a slave of God and apostle of Jesus Christ for the sake of the faith of God’s chosen ones and the recognition of religious truth,
in the hope of eternal life that God, who does not lie, promised before time began,
who indeed at the proper time revealed his word in the proclamation with which I was entrusted by the command of God our savior,
to Titus, my true child in our common faith: grace and peace from God the Father and Christ Jesus our savior.
Titus in Crete.
For this reason I left you in Crete so that you might set right what remains to be done and appoint presbyters in every town, as I directed you,
on condition that a man be blameless, married only once, with believing children who are not accused of licentiousness or rebellious.
For a bishop as God’s steward must be blameless, not arrogant, not irritable, not a drunkard, not aggressive, not greedy for sordid gain,
but hospitable, a lover of goodness, temperate, just, holy, and self-controlled,
holding fast to the true message as taught so that he will be able both to exhort with sound doctrine and to refute opponents.
For there are also many rebels, idle talkers and deceivers, especially the Jewish Christians.
It is imperative to silence them, as they are upsetting whole families by teaching for sordid gain what they should not.
One of them, a prophet of their own, once said, “Cretans have always been liars, vicious beasts, and lazy gluttons.”
That testimony is true. Therefore, admonish them sharply, so that they may be sound in the faith,
instead of paying attention to Jewish myths and regulations of people who have repudiated the truth.
To the clean all things are clean, but to those who are defiled and unbelieving nothing is clean; in fact, both their minds and their consciences are tainted.
They claim to know God, but by their deeds they deny him. They are vile and disobedient and unqualified for any good deed.
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Hanv Paulu, Devacho sevôk ani Jezu Kristacho apostl, amchea ekach bhavartant mhojea khorea puta Titak Deva Bapachi ani amchea Soddvonnara Jezu Kristachi doiallai ani xanti magtam.
Apnnem vinchun kaddleleank bhavartan vaddonk adhar diunk Devan mhaka nemla. Tankam hanvem khorê bhoktik pavoita tea sotachi ollokh diunchi mhonn Tannem mhaka dhaddla. Sasnnik jivitacho bhorvanso tancheam kallzamnim upzounchem kam’ Devan mhojê adhin kelam. Dev kednanch konnak fottoina; tôr Tannem kallachê survatek thaun hem jivit bhasail’lem. Punn tacho iukt vêll pavtôch, Deva, amchea Tarokan, Aplo sondêx fankoilo; ani Tannem mhaka dil’lea hukuma pormannem hanv to porgôtt kortam.
Tuka Kretant pattim dovrunk karonn hem: thõi jem kitem opurtem urlam, tem tunvem purtem korchem ani dor-eka nogrant tunvem zannte nemche. Hanvem tuka sanglam tem monant dhôr:
dôr-êk zannto guneanv-naslolo zauncho ani taka êkuch potinn aschi; tachim bhurgim zaunk zai bhavarti, ani tim pamprel vô avoibapaichem aikonant mhonn konnench tancher dad diunk zaina toslim.
Ek sobhecho fuddari, Devachea vauracho karbhari to dekhun, to guneanva mekllo zauncho, to modondh vo ragist zauncho nhoi nhoi mhonn bebdo vo zobordost vo duddvanche axecho zauncho nhoi.
Portench, to porkeancho poramôs korta toslo zauncho ani bholeponnan bhòrlolo; to moriadik zaunk zai, Devak man’ta toslea jivitacho ani Tachê bhokticho, ani apnnakuch domaunk zanno aslolo.
Xikoilam tea pormannem bhavartacho nirôp ghôtt samballta toslo to zaunk zai; oxem to oputt sarki xikovnn diun herank updesunk xoktolo ani ticher add uloiteleam kodde vivadunk zanno zatolo.
Kiteak attponant toslim, suki boddai uloitat toslim ani bhulovnnim zaitim zannam asat, bhov-korun sunotichea pongddachim.
Tankam ogim korunk zai: holkea faideachê axek lagun, xikounk favona toslem xikoun, akheam ghorabeancho bhavart tim gondhollak ghaltat.
Tanchê bhitorlea eklean, tanchêch modlea eka vortea zannaran oxem mhonnlelem asa: “Kretkaram sodanch fottkirim, noxtteô mon’zati, samkinch allxi potti-im.”
Ani hem mhonnop sarkem. Dekhun khoraien tankam bobatt kôr ani tankam bhavartant ghott kôr.
Toxem tim Judevancheam kanniank ani sotachea marga velim koddsorleant tosleam mon’xank kan diunk pavchim nant.
Jim konn apunnuch xud’dh-nirmoll, tankam sogllem xud’dh-nirmoll; punn bhoxttol’leank ani bhavart nasleleank kitench xud’dh-nirmoll na, kiteak tanchem mon ani ontoskornn bhoxttoleant.
Apunn Devak ollkhotat mhonn sangtat, punn apleam kortubamnim Taka ollkhonant mhonn dakhoitat; khorench ollxikonnim, Devacher kolpotat ani kosleach borea kamak upkaronant toslim mon’xam tim.
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Titus
| 2 |
As for yourself, you must say what is consistent with sound doctrine, namely,
that older men should be temperate, dignified, self-controlled, sound in faith, love, and endurance.
Similarly, older women should be reverent in their behavior, not slanderers, not addicted to drink, teaching what is good,
so that they may train younger women to love their husbands and children,
to be self-controlled, chaste, good homemakers, under the control of their husbands, so that the word of God may not be discredited.
Urge the younger men, similarly, to control themselves,
showing yourself as a model of good deeds in every respect, with integrity in your teaching, dignity,
and sound speech that cannot be criticized, so that the opponent will be put to shame without anything bad to say about us.
Slaves are to be under the control of their masters in all respects, giving them satisfaction, not talking back to them
or stealing from them, but exhibiting complete good faith, so as to adorn the doctrine of God our savior in every way.
Transformation of Life.
For the grace of God has appeared, saving all
and training us to reject godless ways and worldly desires and to live temperately, justly, and devoutly in this age,
as we await the blessed hope, the appearance of the glory of the great God and of our savior Jesus Christ,
who gave himself for us to deliver us from all lawlessness and to cleanse for himself a people as his own, eager to do what is good.
Say these things. Exhort and correct with all authority. Let no one look down on you.
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Punn tum tujê pallien osol ani dhodd xikovnnek kitem lagta tench xikoi.
Zannteam dadleank somadonache, somjikaieche, xanne zaunk; toxench aplea bhavartan, pritimogan ani sosnnikaien thir-dhodd zaunk xikoi.
Têch porim zannteô bailô bhoktivont jivitacheô zauncheô; tãnnim chaddiô sangcheô nhoi ani bebdikai korchi nhoi; tãnnim borê dekhichi vatt dusreank xikoichi;
tanchê koddchem tornneam bailamnim ap-aplea ghovacho môg korunk ani apleam bhurgeanchi opurbai korunk xikchem;
têch porim Devachea utrak beman zaunche khatir, tannim moriadicheô, nirmoll jivitacheô, aplea ghora-daracheô, moipaxi, ani ap-aplea ghovak khalteô zauncheô.
Toxench tornneam dadleank mannsugen cholunk budh di.
Soglleanch vattamnim boream kornneanchi dêkh di; soroll monan ani fikirin tuji xikovnn di;
Koslich khôdd sampddo na zaun, amcheam dusmanank loz bhògche khatir, tujem ulovp itlem borem ani sarkem zaum-di, ki konnachean amcher kitench vaitt ulounk zaunchem na.
Apleam dhoniank sogttant khaltim zaunk zai mhonn, tankam portea-portem dinastana, tãnnim tankam khuxi korchim mhonn gulamank xikoi.
Tãnnim tanchem kãich chorun kaddchem nhoi; portench zalear, soglleam kamamnim apunn sarkim khatrechim mhonn tãnnim dakhoun-chem. Hê bhaxen Deva amchea Soddvonnarachê xikovnnek soglleam vattamnim tim man haddtelim.
Amcho Vorto Dev ani Soddvonnar, Jezu Krist mhoimen dixtti podd’tolo tedna, tea sukhest bhorvonxean polleun rautana, obhokti jivit ani sonvsari vonddavnneo soddun diunk ani ami mannsugechem ani Devak mantelem ani bhokti jivit jieunk xikoito ani somest mon’xank soddvonn dito Apli doiallai Devan ugddapi kelea.
Sorv torechea khotteponantlim amkam soddounk, ani amkam xud’dh-nirmoll khud’ Apli khaxa porza korunk ani boreô kornneô korunk sodam aitim asunk Tannem amchê pasot Apnnachench bolidan kelem.
Hem sogllem tankam sang, tankam ghottai di ani sogllea odhikaran tankam bobatt kôr. Konnench tuji beporva korchi nhoi.
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Titus
| 3 |
Remind them to be under the control of magistrates and authorities, to be obedient, to be open to every good enterprise.
They are to slander no one, to be peaceable, considerate, exercising all graciousness toward everyone.
For we ourselves were once foolish, disobedient, deluded, slaves to various desires and pleasures, living in malice and envy, hateful ourselves and hating one another.
But when the kindness and generous love
of God our savior appeared,
not because of any righteous deeds we had done
but because of his mercy,
he saved us through the bath of rebirth
and renewal by the holy Spirit,
whom he richly poured out on us
through Jesus Christ our savior,
so that we might be justified by his grace
and become heirs in hope of eternal life.
This saying is trustworthy.
Advice to Titus. I want you to insist on these points, that those who have believed in God be careful to devote themselves to good works; these are excellent and beneficial to others.
Avoid foolish arguments, genealogies, rivalries, and quarrels about the law, for they are useless and futile.
After a first and second warning, break off contact with a heretic,
realizing that such a person is perverted and sinful and stands self-condemned.
Directives, Greetings, and Blessing.
When I send Artemas to you, or Tychicus, try to join me at Nicopolis, where I have decided to spend the winter.
Send Zenas the lawyer and Apollos on their journey soon, and see to it that they have everything they need.
But let our people, too, learn to devote themselves to good works to supply urgent needs, so that they may not be unproductive.
All who are with me send you greetings. Greet those who love us in the faith.
Grace be with all of you.
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Sordarank ani sorkari odhikariank khaltim zaunk, tanchea utrak pallo diunk ani koslea-i borea kamak kobul asunk tankam ulo kôr.
Konnachench vaitt uloina zaunk, zhogddim manddina zaunk, punn somest mon’xam thãi mannsugechim zaunk ani sodam rit-rovis samballunk tancho kaido mhonn tankam xikoi.
Tôr amkam-i eka vellar Devachi sarki ollokh nasli, Devachi khuxi ami korinasleanv, ami vatt chuklolim mon’xam asleanv; khotte-ponnant ani nattkaient amche dis ami kaddtaleanv; dusrim mon’xam amkam zolltalim ani aminch ekamekak zolltaleanv.
Punn udelem amkam bholeponn Deva amchea Soddvonnarachem, udelo Tacho vhôdd maiêmôg mon’xam thãi!
Tannem amkam taronn dilem tem, ami keleleam boream kortubank lagun nhoi, punn Aplêch kaklutin, amkam nitoll korun, novo zolm ani novem jivit dito Povitr Atmeache podven Tannem amkam taronn dilem.
Dev amkam Apnnak manovlelim korta te Tache doiallaien ami bhorvonxean rautanv tea sasnnik jivitachim daiji zaunche khatir, Amchea Soddvonnara Jezu Krista udexim Tannem Povitr Atmo subham’ponnim amkam dilo.
Hi xikovnn khatrechi. Hi soglli xikovnn tunvem nettan diunchi mhonn mhaka zai; hê bhaxen, Devacher bhavart dovorla tim umedin boream kornneank aplem dhean-mon lavunk pavtolim. Hi xikovnn ut’tôm’ ani soglleam mon’xank faideachi.
Punn ôrth-naslole vad-vivad vattai, toxench teô vonxavollincheô khobrô ani Somurti vixim dusongam ani zhogddim: tancho kosloch faido iena ani tankam moluch na.
Bhêd ghalteleam mon’xank êk-don pavtti xiddkailea uprant, tanchi vatt sôdd,
kiteak oslim mon’xam khottea monachim ani papi; apleach ontoskornna mukhar tim guneanvkar.
Artemasak ani Tikikusak hanvem tujê-xim dhaddina fuddem, tum vogôt moddinastana Nikopolisak mhojê-xim ie; tôr thõi hanvem hinvallo kaddcho kela.
Zenas vokilak ani Apol’lok aplê vattek lagunk zotnaien adar di, tankam vattek kitench unnem zaina-xem kôr.
Aplea jivacheam gorzank upkarta toslo boro vaur-dhondo korunk amchea sogllea lokan xikchem; konnench bekar ravchem nhoi.
Mhojê-xim asat tim sogllim tuka noman kortat. Bhavartachea ekvottant amcho môg kortat tankam amcho nomoskar. Devachi doiallai tumam-somestam sovem asum.
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Philemon
| 1 |
Paul, a prisoner for Christ Jesus, and Timothy our brother, to Philemon, our beloved and our co-worker,
to Apphia our sister, to Archippus our fellow soldier, and to the church at your house.
Grace to you and peace from God our Father and the Lord Jesus Christ.
Thanksgiving.
I give thanks to my God always, remembering you in my prayers,
as I hear of the love and the faith you have in the Lord Jesus and for all the holy ones,
so that your partnership in the faith may become effective in recognizing every good there is in us that leads to Christ.
Plea for Onesimus.
For I have experienced much joy and encouragement from your love, because the hearts of the holy ones have been refreshed by you, brother.
Therefore, although I have the full right in Christ to order you to do what is proper,
I rather urge you out of love, being as I am, Paul, an old man, and now also a prisoner for Christ Jesus.
I urge you on behalf of my child Onesimus, whose father I have become in my imprisonment,
who was once useless to you but is now useful to [both] you and me.
I am sending him, that is, my own heart, back to you.
I should have liked to retain him for myself, so that he might serve me on your behalf in my imprisonment for the gospel,
but I did not want to do anything without your consent, so that the good you do might not be forced but voluntary.
Perhaps this is why he was away from you for a while, that you might have him back forever,
no longer as a slave but more than a slave, a brother, beloved especially to me, but even more so to you, as a man and in the Lord.
So if you regard me as a partner, welcome him as you would me.
And if he has done you any injustice or owes you anything, charge it to me.
I, Paul, write this in my own hand: I will pay. May I not tell you that you owe me your very self.
Yes, brother, may I profit from you in the Lord. Refresh my heart in Christ.
With trust in your compliance I write to you, knowing that you will do even more than I say.
At the same time prepare a guest room for me, for I hope to be granted to you through your prayers.
Final Greetings.
Epaphras, my fellow prisoner in Christ Jesus, greets you,
as well as Mark, Aristarchus, Demas, and Luke, my co-workers.
The grace of the Lord Jesus Christ be with your spirit.
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Hanv Paulu, Jezu Krista pasot bondkhonnint poddlolo, ani amcho bhav Timot tuka, Filemon, Jezuchê sevent amchea mogachea vangddeak,
Toxench noman kortanv Apfiek, amchê bhoinnik, ani Arkipusak, amchê bhaxen bhavarta khatir itle koxtt gheteleak, ani tujea ghorant zomtelê povitr-sobhek noman kortanv.
Dev amcho Bap ani Jezu Krist amcho Somi tumkam Apli doiallai ani xanti bhogunk dium.
Mhojeam magnneamnim tumcho ugddas kortam titlê-i pavtti mhojea Devak dhin’vastam,
kiteak Devacheam soglleam bhoktam sovem tumchea moga vixim ani Somia Jezucher tumkam bhavart asa te vixim, hanvem aikolam.
Tumcho ani amcho êkuch bhavart; tôr ho bhavart dakhounk Krista pasot kitlem borem amchean korunk zata tachi purnn ollokh amkam mellum mhonn ami magtanv.
Tujea mogachi khobor aikun mhaka vhôdd sontôs bhòglo ani ghottai mell’li; amcheam bhavam-bhoinnin-chim-i kallzam tunvem, mhojea bhava, somadhan keleãi.
Hea pasot, Krista sovem dhir gheun, mhojean tuka tuzo kaido pallunk hukum’ ghalunk zatalo;
tori, hanv Paulu, mhatarê piraiek pavlolo ek monis ani tea-vôn odik atam Jezu Krista khatir bondkhonnint poddlolo, mogan ulo martam tedna,
bondkhonnint astana hanvem zolm dil’lea mhojea puta Onezima khatir hanv tuka ulo martam
Eka vellar to tuka faideacho zaunk na; punn atam, mhaka faideak poddlo toso, tuka-i to faideacho zatolo.
Hanv taka tujê-xim portun dhaddtam; taka dhaddun, êkê bhaxen, mhojem kallizuch dhaddtam.
Xubhvhortomana khatir hanv bondkhonnint astana, khuxen tum mhaka adar dita asloi tech tuje suater mhaka adar diunk, taka hanga mhojê-xim dovrunk mhoji khuxi asli.
Punn tuji maniotai nastana kitench korunk mhaka borem disunk na; tuzo upkar tujê ap-khuxecho zauncho ani tuka boll korun nhoi.
Tujexim Onesimus porot ascheak, thoddea kallak, tuje thaun pois urlo ghoddie zait.
punn atam gulam’ koso nhoi, tôr gulama poros odik vorto, êk opurbaiecho bhav koso: mhakach tachi itli opurbai zalear, ek monis koso ani Somia sovem êk bhav koso to tuka kitlo odik opurbaiecho zauncho na?
Tôr amchê modem asa tea ekcharak tum mol ditai zalear, mhaka tumger moipasan gheto asloi, teach moipasan taka-i ghe.
Tannem zôr tuka koslem nuksann haddlam vô to tuka kitem dennem asa zalear, tem mhojea hixeobak lai.
Hanv, Paulu, mhojeach hatan hem boroun ditam: hanv farik kortolom. Tuka hanvem tujea rinnacho ugddas korchi goroz na: mhojê kodde tuka asa tem rinn mhollear mhojê vorvim tuka mell’lam tem bhavartachem jivit.
Tôr, mhojea bhava, Somia khatir tujer patieun ravtam. Krista sovem mhozo jiv somadhan kôr.
Hem boroitana hanv magtam tem tum kortoloi mhonn mhaka khatri asa; khorem mhollear, tea-vôn chodd kortoloi mhonn hanv borem zannom.
Teach borabôr anink êk upkar magtam: mhaka-i ravunk ilo zago dixi? kiteak tumam-soglleanchim magnnim aikun, Dev mhaka tumchê-xim portun pavoitolo mhonn mhaka visvas asa.
Epafras Jezu Krista khatir mhojê borabôr bondkhonnint asa: to tuka noman korta.
Têch bhaxen mhoje sohokari Marku, Aristark, Demas ani Luk tuka noman kortat.
Somia Jezu Kristachi doiallai tumam-somestank bhogunk mellum.
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Hebrews
| 1 |
In times past, God spoke in partial and various ways to our ancestors through the prophets;
in these last days, he spoke to us through a son, whom he made heir of all things and through whom he created the universe,
who is the refulgence of his glory,
the very imprint of his being,
and who sustains all things by his mighty word.
When he had accomplished purification from sins,
he took his seat at the right hand of the Majesty on high,
as far superior to the angels
as the name he has inherited is more excellent than theirs.
Messianic Enthronement.
For to which of the angels did God ever say:
“You are my son; this day I have begotten you”?
Or again:
“I will be a father to him, and he shall be a son to me”?
And again, when he leads the first-born into the world, he says:
“Let all the angels of God worship him.”
Of the angels he says:
“He makes his angels winds
and his ministers a fiery flame”;
but of the Son:
“Your throne, O God, stands forever and ever;
and a righteous scepter is the scepter of your kingdom.
You loved justice and hated wickedness;
therefore God, your God, anointed you
with the oil of gladness above your companions”;
and:
“At the beginning, O Lord, you established the earth,
and the heavens are the works of your hands.
They will perish, but you remain;
and they will all grow old like a garment.
You will roll them up like a cloak,
and like a garment they will be changed.
But you are the same, and your years will have no end.”
But to which of the angels has he ever said:
“Sit at my right hand
until I make your enemies your footstool”?
Are they not all ministering spirits sent to serve, for the sake of those who are to inherit salvation?
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Zaitê pavtti ani veg-vegllê toren magam provadeam vorvim Dev amcheam purvozam kodde uloilo.
Punn heam xevottacheam disamnim, hea amchea kallar, Aplea Puta vorvim To amchê lagim uloilo. Devan Taka soglleam vostuncho daiji kela, Tachêch vorvim soglli srixtti rochlea.
To Devachê mhoimecho porzôll ani Devacho sopurnn rupkar. Aplea bollixtt utran akho sonvsar To samballta; ani, mon’xank patkantli xud’dhi zôddlea uprant, sorgar choddun thôr Devachea uzvea hatak bosla.
Jitlem devdutancheam nanvam poros xrextt nanv Devan Taka dilem, titlo To tanchê poros vorto.
Khorench Devan kednanch
khõicheach dutak mhonnunk na:
“Tum Mhozo Put, az Hanvem Tuka
zolm dila.”
Toxench khõicheach devduta
sombondim Devan sangunk na
“Hanv Tacho Bapui zatolom
ani To zatolo Mhozo Put.”
Punn Aplea Malgoddea Putak
sonvsarant pattoitana, Tannem
mhonn’lem:
“Soglle devdut Taka saxttangim
poddum.”
Devdutam vixim Devan sanglem:
“Apleam dutank varea sarke
ani Apleam sevokank ujeacheam
agtteam sarke To korta.”
Punn Aplea Putak zalear, Dev oxem
mhonnta:
“Tujem xinvason, Deva,
sasnnachea-sasnnak togtelem,”
ani
“Promanikponnan Tum razvôtt
choloitoloi.
Promannikponnacho Tum môg kortai ani khotteponnak vittetai.
Hea pasot soglleam Tujeam vangddeam modlo voir kaddun,
Deva, Tujea Devan, anondan bhôrtelea telan Tuka makhlo.”
Tea bhair Povitr Pustokar oxem
boroil’lem asa:
“Tunvem, Dhonia, prithum’ rochlear kallanche kall zaun gele,
sôrg-ui Tujeam hatanchem kam”;
tim sorun vetelim, Tum ekloch urtoloi;
pornneam vostram vori tim
kotteun vetelim,
ani zhoron gel’leam angavleam vori
Tum tim kaddun uddoitoloi, ani
novim vostram ghaltoloi.
Punn Tum asai tosoch astoloi,
Tujeam vorsank ont-par na!
Khõicheach devdutak Devan
kednanch mhonnunk na:
“Mhojea uzveak bos.
Tujeam dusmanank Hanv Tujeam
pãiam tolla ghaltam.”
Devdut konn tôr? Te soglle atme; te Devachi chakri kortat, ani taronn gheunchim asat tankam adar diunk Dev tankam pattoita.
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Hebrews
| 2 |
Therefore, we must attend all the more to what we have heard, so that we may not be carried away.
For if the word announced through angels proved firm, and every transgression and disobedience received its just recompense,
how shall we escape if we ignore so great a salvation? Announced originally through the Lord, it was confirmed for us by those who had heard.
God added his testimony by signs, wonders, various acts of power, and distribution of the gifts of the holy Spirit according to his will.
Exaltation Through Abasement.
For it was not to angels that he subjected the world to come, of which we are speaking.
Instead, someone has testified somewhere:
“What is man that you are mindful of him,
or the son of man that you care for him?
You made him for a little while lower than the angels;
you crowned him with glory and honor,
subjecting all things under his feet.”
In “subjecting” all things [to him], he left nothing not “subject to him.” Yet at present we do not see “all things subject to him,”
but we do see Jesus “crowned with glory and honor” because he suffered death, he who “for a little while” was made “lower than the angels,” that by the grace of God he might taste death for everyone.
For it was fitting that he, for whom and through whom all things exist, in bringing many children to glory, should make the leader to their salvation perfect through suffering.
He who consecrates and those who are being consecrated all have one origin. Therefore, he is not ashamed to call them “brothers,”
saying:
“I will proclaim your name to my brothers,
in the midst of the assembly I will praise you”;
and again:
“I will put my trust in him”;
and again:
“Behold, I and the children God has given me.”
Now since the children share in blood and flesh, he likewise shared in them, that through death he might destroy the one who has the power of death, that is, the devil,
and free those who through fear of death had been subject to slavery all their life.
Surely he did not help angels but rather the descendants of Abraham;
therefore, he had to become like his brothers in every way, that he might be a merciful and faithful high priest before God to expiate the sins of the people.
Because he himself was tested through what he suffered, he is able to help those who are being tested.
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Hea khatir, ami lotton vochona zaunk, amkam xikoileant team sotank odik zotnaien ami lokx diunk zai.
Devdutam vorvim amcheam purvozank porgott zal’lem utor visvas favo aslelem, tem môddlem vô taka kan diunk na titlei pauttim tãnnim favo ti khast ghetli zalear,
hede soddvonnechi ami beporva korin zalear, koxim mhonn ami khastintlim sutt’telenv? Hi soddvônn khud Somia vorvim porgôtt zali ani Tachi porgôttnni aikoli tãnnim amkam tichi khatri dili,
teach borabôr, khunnam, ochoriam ani jin’nosvar vismitam vorvim, toxench Aplê khuxê pormannem vanttleleam Povitr Atmeacheam denneam vorvim Devan Apli govaiki dakhoun dili.
Êk novi prithum’, mhonngê mon’xanchea jivitachi êk novi manddavôll, ieunchi asa: tichi khobor ami hanga kortanv. Hê novê prithumecho odhikar Devan devdutanchê adhin korunk na.
Povitr Pustokar êkê svater konn-eklean oxem sangun hea vixim govai dilea:
“Monis konn Ga, Tunvem tacho
ugddas korcheak?!
Mon’xacho put konn, Tunvem tachi
porva korcheak?!
Tori astana Tunvem taka
devdutam poros matso sokla
dovorlai,
mhoimecho ani manacho mukutt
tachea mathear ghalai.
Ani soglleô vostu Tunvem
tacheam pãiam tolla ghaleôi.”
Soglleô vostu mon’xacheam pãiam tolla ghaleô zalear, tachê khal ghalinastana kãich ek dovrunk na. Punn khorem mhonn’lear, soglleô vostu mon’xachea hata khal asat mhonn ami ozun pollenanv.
Tori Devache doiallaie udexim ek-eklea monxam pasot, moronn bhogunk poddche khatir, devdutam-vôn matso lhan zal’lea Jezuk ami polletanv. Tannem moronn sõslem dekhun, atam mhoimecho ani manacho mukutt Tachea mathear ghal’lo asa.
Dev sorv vostuncho Oromb ani Xevôtt; zaiteam Apleam putam-dhuvank mhoimek vhorunk Tachi ievzônn asli dekhun, mon’xank soddvonnechê vatten choloun vhorto Jezuk koxttam-dogdam vorvim, Tannem sompadnnek pavounk zai aslo.
Karonn mon’xank patkantlim xud’dh korta Taka ani Tannem xud’dh kel’leant tankam êkuch Bap asa. Heach khatir tankam Aplim bhavbhoinn mhonnunk To lojena.
Dekhun To oxem Devak mhonnta:
Mhojeam bhavam-bhoinnink
Tujem Nanv porgott kortolom,
tanchi zomat bhòrta tedna
sobhêmazar Tuka vakhanntolom.:
Oxem-i To sangta:
“Tacher Hanv visvas tthevtolom.”
Anink-ui To mhonnta:
“Ho polle Hanv asam, ani Devan
Mhaka dileant tim bhurgim”
Sogllim bhurgim ekach rogta-masachim dekhun, Jezu teach tanchea masa-rogtacho zaun ailo. Oxem mornnacher podvi choloitalo tacho, mhonngê devcharacho, Aplea mornna udexim Tannem nas kelo,
ani mornnachê bhirantin akhea aplea jivitant gulam’ponnant jietalim tankam Tannem suttka dili.
Khorench, devdutank modôt korunk To ieunk na, punn Abrahamachê sonstik.
Hea pasot, porjecheam patkanchem bhog-sonnem zoddun gheunchê khatir Devachea fuddean doiall ani visvaxi Porom’-Iadnik zaunk, sogttant Tannem apleam bhavam-bhoinnim sarko zaunchem poddlem.
Koxttam-upodream vorvim Tachich poili porikxa zali dekhun, atam zanchi porikxa zata tankam adar diunk To xokta.
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Hebrews
| 3 |
Therefore, holy “brothers,” sharing in a heavenly calling, reflect on Jesus, the apostle and high priest of our confession,
who was faithful to the one who appointed him, just as Moses was “faithful in [all] his house.”
But he is worthy of more “glory” than Moses, as the founder of a house has more “honor” than the house itself.
Every house is founded by someone, but the founder of all is God.
Moses was “faithful in all his house” as a “servant” to testify to what would be spoken,
but Christ was faithful as a son placed over his house. We are his house, if [only] we hold fast to our confidence and pride in our hope.
Israel’s Infidelity a Warning.
Therefore, as the holy Spirit says:
“Oh, that today you would hear his voice,
‘Harden not your hearts as at the rebellion
in the day of testing in the desert,
where your ancestors tested and tried me
and saw my works
for forty years.
Because of this I was provoked with that generation
and I said, “They have always been of erring heart,
and they do not know my ways.”
As I swore in my wrath,
“They shall not enter into my rest.”’”
Take care, brothers, that none of you may have an evil and unfaithful heart, so as to forsake the living God.
Encourage yourselves daily while it is still “today,” so that none of you may grow hardened by the deceit of sin.
We have become partners of Christ if only we hold the beginning of the reality firm until the end,
for it is said:
“Oh, that today you would hear his voice:
‘Harden not your hearts as at the rebellion.’”
Who were those who rebelled when they heard? Was it not all those who came out of Egypt under Moses?
With whom was he “provoked for forty years”? Was it not those who had sinned, whose corpses fell in the desert?
And to whom did he “swear that they should not enter into his rest,” if not to those who were disobedient?
And we see that they could not enter for lack of faith.
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Bhavam-bhoinnimnô, Apli povitr porza zaunk Devan tumkam vinchun kaddleant. Mhonntôch, ami uchartanv tea bhavartacho Devan pattoil’lo Porom’-Iadnik To Jezu mhonn tumchem lokx dovrat.
Moizes Devachea ak’khea ghoranneant Taka visvaxi aslo tosoch, To Apnnak nemla Taka visvaxi ravlo.
Ghor bandta tea mon’xak ghora poros chôdd man favo tosoch Jezuk-ui Moizesa-vôn vorto man favo.
Khorench, khõichea-i ghorak tacho bandpi asta, punn soglleô vostu bandun haddleat to mhonn’lear Dev.
Dev fuddarak sangcho aslo team vostunchi govaiki diunk, chakôr koso Moizes, Devachea ghoranneant visvaxi ravlo.
Toripunn Put koso Krist, visvaxi Devachea ghoranneacher visvaxi odhikari zalo, ani kalljidarponnan ani thiraen amcho bhorvanso ami samballin zalear, Devachem ghorannem tem aminch.
Hea pasot, Povitr Atmo mhonnta toxem,
Az tori Tacho tallo tumi aikoxeat
zalear,
Challis vorsam-bhôr Mhojim
kortutvam dekhlim zalearui,
porikxechea disa oronneant
tumcheam purvozamnim Mhoji
porikxa fiturponnan korunk sôdli,
toxi fiturponnan zal’lea porim,
tumchim kallzam nibor kori nakat.
Tea pasot,
hê pinddkecho Mhaka kanttallo ailo.
ani Hanvem mhonn’lem:
‘Tanchim kallzam sodanch
vankddi vatt dhôrtat.
Mhojeam vattanchi tankam ollokhk
naslea!’
Mhojea ragachea vellar ho soput
Hanvem ghetlo:
‘Hanvem bhasail’lea tea visovachea
desant
tim kodinch bhitôr sorchim nant.’
Bhavam-bhoinnimnô, itlem nibor ani noxttea kallzacho ki jivea Devakoddcho koddsortolo toslo, tumchê bhitôr konnuch asona zaunk chotraien ravat.
Portench zalear, voir sanglam to “AZ”, mhonnlolo aicho dis, asot porian, tumi ekamekak disan’dis dhir diat, oxem patkak bhulon konnuch tumche bhitorlim nibor kallzachim zaunchim nant.
Kiteak survatek thaun amkam visvas aslo, to ami xevottak porian thirponnim samballin zalear, ami Kristachim bhagidar zaleanv;
Povitr Pustok oxem sangta nhoi? Az tori Tacho tallo tumi aikoxeat zalear, fiturechea disa tumche purvoz zale toxe tumchim kallzam nibor korinakat!
Devacho tallo aikolo ani Tacher kolpolim tim konn zait? Moizesan Ejiptantlim bhair kaddun vhelim tim sogllim nhoi tim?
Konnacho Devak challis vorsam porian kanttallo dislo? Patok kelem ani oronneant morun poddlim tanchoch Taka kanttallo ailo nhoi?
“Hanvem bhasail’lea visov-somadhanachea desant tim kodinch bhitôr sorchim nant”: Oso Devan soput ghetlo tedna, konnachi khobor kortalo To? Tacher kolpol’lim tanchi nhoi?
Mhonntôch, tim ovisvaxi zalim dekhun, tanchean bhitôr sorunk zaunk na mhonn ami polletanv.
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Hebrews
| 4 |
Therefore, let us be on our guard while the promise of entering into his rest remains, that none of you seem to have failed.
For in fact we have received the good news just as they did. But the word that they heard did not profit them, for they were not united in faith with those who listened.
For we who believed enter into [that] rest, just as he has said:
“As I swore in my wrath,
‘They shall not enter into my rest,’”
and yet his works were accomplished at the foundation of the world.
For he has spoken somewhere about the seventh day in this manner, “And God rested on the seventh day from all his works”;
and again, in the previously mentioned place, “They shall not enter into my rest.”
Therefore, since it remains that some will enter into it, and those who formerly received the good news did not enter because of disobedience,
he once more set a day, “today,” when long afterwards he spoke through David, as already quoted:
“Oh, that today you would hear his voice:
‘Harden not your hearts.’”
Now if Joshua had given them rest, he would not have spoken afterwards of another day.
Therefore, a sabbath rest still remains for the people of God.
And whoever enters into God’s rest, rests from his own works as God did from his.
Therefore, let us strive to enter into that rest, so that no one may fall after the same example of disobedience.
Indeed, the word of God is living and effective, sharper than any two-edged sword, penetrating even between soul and spirit, joints and marrow, and able to discern reflections and thoughts of the heart.
No creature is concealed from him, but everything is naked and exposed to the eyes of him to whom we must render an account.
Jesus, Compassionate High Priest.
Therefore, since we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to our confession.
For we do not have a high priest who is unable to sympathize with our weaknesses, but one who has similarly been tested in every way, yet without sin.
So let us confidently approach the throne of grace to receive mercy and to find grace for timely help.
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Aplea visov-somadhanant bhitôr sorpachi ti Devachi bhasavnni ozun amkai togta, dekhun tea bhasail’lea visov-somdhanant bhitôr sorunk, amche modlo konnuch chukona zaunk ami chotrai dhôrchi.
Khorench, tanchê bhaxen ami-i tich bori khobor aikolea, punn ti aikoli tedna, tãnnim ti bhavartan gheunk na dekhun, tãnnim aikol’li ti bori khobor, tankam kiteakuch upkarunk na,
Karann, “Mhojea ragachea vellar Hanvem soput ghetlo: ‘Hanvem bhasail’lea visov-somadhanant tim kodinch bhitôr sorchim nant.’ ”, oxem Tannem mhonn’lam tea pormonnem, Sonvsar rochla tê meren Devacho vavr somplo zalearui, atam, bori khobor bhavartan sotmandun ghetat tim ami tea visov-somadhanant bhitôr sortanv.
Kiteak êkê svater Povitr Pustokar satvea disachi khobor korun oxem mhonnlelem asa: “Aplo vavr sompoun, satvea disa Devan visôv-somadhan ghetlo.”
Tori astana visov-somadhanachi gozal dusrê kodden oxi sangleli asa: “Hanvem bhasail’lea visov-somadhanachea desant tim kodinch bhitôr sorchim nant.”
kãi zannank visov-somadhan bhogunk Dev ozun bhitôr sorunk dita ani Devachi bori khobor poili pavli, tanchea ovisvasak lagun, tankam visov-somadhanant bhitôr sorunk mellunk na dekhun,
“Az tori Tacho tallo tumi aikat: tumchim kallzam nibor korum nakat!”voir sangleleach utramnim, zaitea kalla uprant, “AZ”, oxem Davidachê tonddim uloun, Dev anink êk dis tharaun dovorta.
Joxuan tê porjek Devan bhasail’lo visov-somadhan dil’lo zalear, tea uprant anink eka disachi khobor Dev kednanch korcho naslo.
Mhonntôch, zoxem Devacho visôv-somadhan, Aplea vavrantlo thamblo To, têch bhaxen, bhasail’lea visov-somadhanant bhitôr sortat tim aplea vavrantlim thambtat dekhun, Devan satvea disa visôv-somadhan ghetlo, toxench Devachê porjek-ui êk satvea disacho visôv-somadhan dovorlolo asa.
Toxem tôr, tea visov-somadhanant bhitôr sorunk nettan fuddem vochum-ia; na zalear, oxem tanchê bhaxen ovisvaxi zaun, tankam visov-somadhan chuklo toxem amchea modlea konnakuch to visov-somadhan chukona zaum.
Khorench Devachem utor jivem ani suddsuddit. Tem don-ui vattamnim pazlelê torvari sarkem. Zõi mon’xacho prann ani otmo toxench sandhe ani mendu doxim zatat, thõi porian tem rigunk xokta. Mon’xachea kallzache otrek ani chintnam topasun, tanchê vixim aplo nivaddo dita.
Deva mukhar lipon urta tosli koslich rochna na, punn Tachê nodrek sogllem vingllem ani ugtem, ani Takach ami amchea jivitacho hixôb diunk zai.
Mhonntôch sorgar riglolo êk xrêxtt Porom’-Iadnik Jezu, Devacho Put asa dekhun, ami uchartanv to bhavart thirponnim samballum-ia.
Khorench, amcheam tallnneam-osoktaiamnim amkam buzvonn diunk xokona toslo ek porom iadnik nhoi to punn patok mat bhairaun, amchê bhaxen soglleam jin’sancheam tallnneam-koxttamnim Tachi porikxa zali toslo Eklo amkam asa.
Tôr Devachê doiallaiechea xinvasona-xim dhir gheun vochum-ia. Thõi, adarachi amkam samki goroz tedna, kaklut and doiallai amkam mellteli.
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Hebrews
| 5 |
Every high priest is taken from among men and made their representative before God, to offer gifts and sacrifices for sins.
He is able to deal patiently with the ignorant and erring, for he himself is beset by weakness
and so, for this reason, must make sin offerings for himself as well as for the people.
No one takes this honor upon himself but only when called by God, just as Aaron was.
In the same way, it was not Christ who glorified himself in becoming high priest, but rather the one who said to him:
“You are my son;
this day I have begotten you”;
just as he says in another place:
“You are a priest forever
according to the order of Melchizedek.”
In the days when he was in the flesh, he offered prayers and supplications with loud cries and tears to the one who was able to save him from death, and he was heard because of his reverence.
Son though he was, he learned obedience from what he suffered;
and when he was made perfect, he became the source of eternal salvation for all who obey him,
declared by God high priest according to the order of Melchizedek.
Exhortation to Spiritual Renewal.
About this we have much to say, and it is difficult to explain, for you have become sluggish in hearing.
Although you should be teachers by this time, you need to have someone teach you again the basic elements of the utterances of God. You need milk, [and] not solid food.
Everyone who lives on milk lacks experience of the word of righteousness, for he is a child.
But solid food is for the mature, for those whose faculties are trained by practice to discern good and evil.
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Khorench, mon’xanchê votin Devachi seva korunk, patkanchea bhogsonnea khatir danam ani iodn somorpunk dôr-êk porom’-iadnik loka modlo kaddlolo ani nemlolo asta.
To apunnuch soglleam vattamnim osokt dekhun, nennarponnim jietat ani vatt chukun geleant tanchê thãi to dulobaien vagunk xokta.
Ani porjecheam patkam khatir to iodn bhettoita têch porim, aplêache-i osoktaiê pasot tannem iodn bhettounk zai.
Porom’-iadnik zauncho ho man konnachean apnnakuch gheunk zaina: Aaronak dilem toxem, Devan taka apovnnem diunk zai.
Têch porim Kristan Porom’-Iadnik zaunchi mhoima Apnnench Apnnak gheunk na; punn Devan Taka oxem mhonn’lam:
“Tum Mhozo Put,
Hanvem Tuka aichea disa zolm
dila.”
Toxench anink êkê svater Devan Taka
oxem mhonn’lam:
“Melkixedeka porim, konn adlo-
fuddlo nastana,
Iadnik Tum sasnna-sasnnak!”
Apnnak mornnantlo nivarunk Ekleach Devak tank asa dekhun, Aplea sonv-sarantlea jivitacheam disamnim, Jezun vhoddlean bob marun ani dukam golloun Devak magnnim ani prarthona kelim, To khalto ani visvaxi dekhun Devan Tachem aikolem.
Ani Devacho Put zaun-ui, apleam koxttam-dogdam vorvim sodam Devachê khuxek khalto zaunk To xiklo.
Ani Devan Taka sompadnnek pavoun ani Taka Melki-xedeka porim Porom’-Iadnik mhonnun porgottun, khalteponnan Apli khuxi korteleam soglleank To sasnnik sodd-vonnechem mull-karonn zalo.
Hê vixim zaitem sangchem asa; punn kitem-i somzunk tumi zodd monachim zaleant dekhun, tachi-i somzonni tumkam diunk kottin.
Khorench, itlea mhonno-sor tumi dusreak xikovnn diunk zai asli; anink konnem tumkam Devacheam utranchi mullavi xikovnn novean diunchi goroz asa. Tumkam dudachi goroz ani nhoi nibor jevnnachi!
Konnui dudacheruch asta to dudachem ball zaun, Apnnak manovlelim Dev amkam korta te xikounne vixim taka khobor nasta.
Vaddlelim mon’xam nibor jevonn jevtat; borea ani vaitta modem ontôr ollkhunk tankam obheas ani onnbhôv asa.
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Hebrews
| 6 |
Therefore, let us leave behind the basic teaching about Christ and advance to maturity, without laying the foundation all over again: repentance from dead works and faith in God,
instruction about baptisms and laying on of hands, resurrection of the dead and eternal judgment.
And we shall do this, if only God permits.
For it is impossible in the case of those who have once been enlightened and tasted the heavenly gift and shared in the holy Spirit
and tasted the good word of God and the powers of the age to come,
and then have fallen away, to bring them to repentance again, since they are recrucifying the Son of God for themselves and holding him up to contempt.
Ground that has absorbed the rain falling upon it repeatedly and brings forth crops useful to those for whom it is cultivated receives a blessing from God.
But if it produces thorns and thistles, it is rejected; it will soon be cursed and finally burned.
But we are sure in your regard, beloved, of better things related to salvation, even though we speak in this way.
For God is not unjust so as to overlook your work and the love you have demonstrated for his name by having served and continuing to serve the holy ones.
We earnestly desire each of you to demonstrate the same eagerness for the fulfillment of hope until the end,
so that you may not become sluggish, but imitators of those who, through faith and patience, are inheriting the promises.
God’s Promise Immutable.
When God made the promise to Abraham, since he had no one greater by whom to swear, “he swore by himself,”
and said, “I will indeed bless you and multiply” you.
And so, after patient waiting, he obtained the promise.
Human beings swear by someone greater than themselves; for them an oath serves as a guarantee and puts an end to all argument.
So when God wanted to give the heirs of his promise an even clearer demonstration of the immutability of his purpose, he intervened with an oath,
so that by two immutable things, in which it was impossible for God to lie, we who have taken refuge might be strongly encouraged to hold fast to the hope that lies before us.
This we have as an anchor of the soul, sure and firm, which reaches into the interior behind the veil,
where Jesus has entered on our behalf as forerunner, becoming high priest forever according to the order of Melchizedek.
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Oxem atam Krista vixim mullavi xikovnn sanddun, odik sopurnn xikovnnecher lokx ghalun fuddem vochum-ia. Mullaveam sotanchi anink khobor korchi nhoi. Tim mullavim sotam mhonn’lear him: moronn haddtat tim kortubam soddun divop, Devacher bhavart dovrop,
batismam vixim, hat dovorpa vixim, mel’leanchea punorji-vontponna vixim ani sasnnik zhoddte vixim xikovnn.
Mhonntôch fuddem vochum-ia, ani Devachi khuxi zalear, hench korunk amcho hetu.
Mon’xank zôr êk pavtt uzvaddak pavoilim, sorginchem dennem tãnnim chaklem, tankam Povitr Atmo mell’lo,
Devachea utrachi gôddsann tãnnim chakli ani ieuncho asa tea kalla-iugachem boll tãnnim onnbhovlem,
ani tori astana bhavartachea marga velim zôr tim koddsorlim — tôr osleank novean jivit-mon bodlunk portun haddunk zaunchench na: tim apnnancheruch khast magun Devachea Putak novean khursar martat, sobhêmazar Tacheô kenddnneo kortat.
Khorench zomin, apnnacher portun-portun poddta tem pavsachem udok pieun, roiteleank adavachim zhaddam utpon korun, Devacho axirvad gheta.
Punn ti kantte ani sorantte utpon korit zalear, ti kiteakuch upkarona ani tika Devacho xirap favo zaupachi zata. Dev ticho ujean nas kotolo.
Punn tumi, priticheamnô, hê bhaxen ami uloileanv zalear-ui, tumchi gôt odik bori ani soddvonnechê vatter tumi asat mhonn amkam khatri asa.
Dev onitivont nhoi. Tachea Nanva khatir tumcho vaur ani bhoktanchi seva korun ani ozun-ui seva korun, tumi dakhoilo to mog To visorcho na.
Borvanxeachi samki khatri tumkam mellunk, tumchê modlea zonn-eklean tich hurba dakhounk, amchi vhôdd axa.
He baxen tumi allxi zaunchim nant punn aplea bhavartan ani thiraien Devan bhasail’lem daiz ghetat tanchi dêkh tumi ghetelet.
Devan Abrahamak bhasavnni keli tedna, Apnna-vôn vhôdd konn na dekhun, “Khorench, Hanv tuka subham’ axirvadan bhôrtolom ani tuji sonsôt hispa bhair vaddoitolom.”, oxem mhonnun, Tannem Apnnacheach nanvan soput ghetlo.
Abraham’ sosnnikaien thir zalo ani oxem, Devan bhasail’lem tem taka mell’lem.
Mon’xam soput ghetat tedna, apnnam-vôn konn vhôdd asa tachea nanvan soput ghetat, ani kitem sanglem tem thiraita ani koslo-i vad soputa vorvim mitton ieta.
Têch porim, Aplê ievzonnê vixim Apli khuxi kednanch Apunn bodôlcho na mhonn bhasavnneancheam daijeank Dev ugteponnim dakhounk sôdtalo dekhun, Tannem ti bhasavnni soput gheun thir keli.
Mhonntôch atam bodlunk zainant tosleam Devan kel’leam don vostum mhonnge bhasavnne ani soputa vixim Devachean amkam fottounk zaina. Hea pasot amchê mukhar dovorlelea bhorvanxeacher amchem mon ghott lavun dovrunk, amkam, Tachea asrea khal ail’leank, vhôdd dhir mellta.
Zoxem nangôr doriant hoddem thir-surokxit dovorta, toxem ho bhorvanso amchem jivit thir-surokxit samballta. Melkixedekachea jin’sacho sasnnak sthaplolo Jezu, amcho Porom’-Iadnik, Sorgim-Devmondirachea podd’deantlean vochun Gabhareant amchê pasot riglolo asa: thõi ami pavo-sôr ho amcho bhorvanso amchea jivitak surokxa dita.
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Hebrews
| 7 |
This “Melchizedek, king of Salem and priest of God Most High,” “met Abraham as he returned from his defeat of the kings” and “blessed him.”
And Abraham apportioned to him “a tenth of everything.” His name first means righteous king, and he was also “king of Salem,” that is, king of peace.
Without father, mother, or ancestry, without beginning of days or end of life, thus made to resemble the Son of God, he remains a priest forever.
See how great he is to whom the patriarch “Abraham [indeed] gave a tenth” of his spoils.
The descendants of Levi who receive the office of priesthood have a commandment according to the law to exact tithes from the people, that is, from their brothers, although they also have come from the loins of Abraham.
But he who was not of their ancestry received tithes from Abraham and blessed him who had received the promises.
Unquestionably, a lesser person is blessed by a greater.
In the one case, mortal men receive tithes; in the other, a man of whom it is testified that he lives on.
One might even say that Levi himself, who receives tithes, was tithed through Abraham,
for he was still in his father’s loins when Melchizedek met him.
If, then, perfection came through the levitical priesthood, on the basis of which the people received the law, what need would there still have been for another priest to arise according to the order of Melchizedek, and not reckoned according to the order of Aaron?
When there is a change of priesthood, there is necessarily a change of law as well.
Now he of whom these things are said belonged to a different tribe, of which no member ever officiated at the altar.
It is clear that our Lord arose from Judah, and in regard to that tribe Moses said nothing about priests.
It is even more obvious if another priest is raised up after the likeness of Melchizedek,
who has become so, not by a law expressed in a commandment concerning physical descent but by the power of a life that cannot be destroyed.
For it is testified:
“You are a priest forever
according to the order of Melchizedek.”
On the one hand, a former commandment is annulled because of its weakness and uselessness,
for the law brought nothing to perfection; on the other hand, a better hope is introduced, through which we draw near to God.
And to the degree that this happened not without the taking of an oath —for others became priests without an oath,
but he with an oath, through the one who said to him:
“The Lord has sworn, and he will not repent:
‘You are a priest forever’”—
to that same degree has Jesus [also] become the guarantee of an [even] better covenant.
Those priests were many because they were prevented by death from remaining in office,
but he, because he remains forever, has a priesthood that does not pass away.
Therefore, he is always able to save those who approach God through him, since he lives forever to make intercession for them.
It was fitting that we should have such a high priest: holy, innocent, undefiled, separated from sinners, higher than the heavens.
He has no need, as did the high priests, to offer sacrifice day after day, first for his own sins and then for those of the people; he did that once for all when he offered himself.
For the law appoints men subject to weakness to be high priests, but the word of the oath, which was taken after the law, appoints a son, who has been made perfect forever.
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Razancher zoit vhorun Abraham’ porto ietalo tedna, Melkixedek, Salemacho raza ani Bhov-Vortea Devacho iadnik taka mell’lo ani tannem Abrahamak axirvad dilo.
Tedna Abrahaman apunn gheun ail’lo titleacho-i dhavo vantto taka dilo. Melkixedek, poilê svater tachea nanvacho ôrth, “Promannikponnacho Raza”; dusre suater, to Salemacho raza, mhonnge “Xanticho Raza”.
Tachea bapaichi vô avoichi, nhoi mhonn tachea khõicheach purvozachi, khoboruch na; to kedna zolmolo vô kedna melo hachi-i khobor na. Tachem iadnikponn Devachea Putachea iadnikponna sarkem: sodankal Melkixedekachi itlich khobor urteli, ki to iadnik.
Kedo vorto to! Amchea porzapoti Abrahaman porian zhuzachê soglle luttichea malacho dhavo vantto taka dilo.
Soglli Israelachi porza Abrahamachi sonsôt, punn fokot Levichea kullantle ki iadnik zatat; tori, je iadnik asat, tankam Somurti pormannem porjê koddsun, mhonngê apleanch bhavam-bhoinnim koddsun, dhavo vantto vosul korcho kaido asa.
Melkixedek Abrahamachê sonstintlo nhoi aslo. Tori astana, tannem Abrahama koddcho dhavo vantto ghetlo ani Devacheô bhasavnneo ghetlelea Abrahamak tannem axirvad dilo.
Dubhava virêt axirvad dita to axirvad ghetelea poros vorto.
Eke vatten iadnikank laun polletana, dhavo vantto ghetat te iadnik mornnadik sade monis; punn Melkixedekak laun pollelear, dhavo vantto vosol kelo to Melkixedek, Povitr Pustok sangta tea pormannem, jivoch aspi.
Mhonntôch, oxem Levi dusream koddcho dhavo vantto vosul korta zalearui, jedna Abrahaman dhavo vantto farik kelo, tedna Levin-ui kelo, oxem zalem.
Karonn Melkixedek Abrahamak mell’lo tedna, Levi, aplea purvoza Abrahamak zolmuncho aslo.
Porjek dil’li ti Somurt Levichea iadnikponnacher dhòrleli asli; tôr, Levichem iadnikponn porjek sopurnnaiek pavounk upkarlelem zalear, Aaronachea jin’nsachea iadnika bodlek, Melkixe-dekachea jin’nsacho anink dusro Iadnik kiteak mhonn ieunk zai aslo?
Mhonntôch, iadnikponnachi bodôlnni asta tedna, Somurtichi-i bodôlnni jerul zaunk zai.
Heô vostu amchea Somia vixim sangleleô asat, punn To dusrea kullantlo. Ani hea kullantlea eklean-ui kednanch vedichi seva korunk na. To Judachea kullantlo zolmolo mhonn soglleank khobor asa; ani Moizesan, iadnikanchi khobor kortana, hea kulla vixim kãich sangunk na.
Melkixedeka sarko anink eklo Iadnik ubo asta tedna, ami kitem sanglam tem odik spoxtt zata.
To Iadnik zalo tem mon’xacheam kaidea-nemam pormonnem nhoi punn ovinaxi jivitachea bollan To Iadnik zalo.
Khorench Tachê vixim Povitr Pustokar oxi govaiki dil’li asa:
“Melkixedeka porim konn adlo-
fuddlo nastana
Iadnik Tum sasnna-sasnnak!”
Mhonntôch kitench sompadnnek pavounk somurtik xokti nasli dekhun, adlo kaido kaddun uddoilo, kiteak to osokt ani nirupegi aslo, ani êk odik vorto bhorvanso Devan ude-so kela, ani hea bhorvanxea vorvim amkam Deva sorxim vochunk provês mellta.
Tea bhair, hê vixim Devacho soput asa. Dusreank iadnik kel’le tedna oslo soput naslo.
Punn Jezu Iadnik zalo kiteak Devan soput gheun Taka oxem mhonn’lem:
“Sorvesporan soput dila,
dil’lem utor To pattim gheuncho
na:
Iadnik Tum sasnna-sasnnak!”
Soput gheun Devan ho korar sthaplo dekhun, hea odik ut’tôm’ korarachi khatri Jezu zala,
Hache bhair, adlea Korarache iadnik zaite zann asle, kiteak ek-eklo morun vetalo ani oxem sodankal seva korunk uronaslo.
Punn Jezu sasnnak jivo asa dekhun Tachem iadnikponn sasnnak togta.
Hea pasot, atam ani sodankal Tachê udexim Deva sorxem vochunk sôdtat tanchê khatir Deva mukhar vinoti korunk To atam ani sodankal, sasnnak jivo asa dekhun To tankam taronn diunk xokta.
Khorench, Devak manovlelea, niropradi, nixkollonk, patki mon’xam thaun kuxin kaddlelea, sorga voir ubarlelea—oslea Porom’-Iadnikachi amkam goroz asli.
Tancheam patkam khatir, sorkallim Tannem, tê êkech pauttim Apnnachoch iôdn kelo dekhun, To her porom’-iadnikam sarko nhoi. Taka poilê svater apleam patkam khatir ani uprant porjecheam patkam khatir disan’dis iodn bhettounchi goroz na.
Devan dil’lê Somurtin nemlele iadnik soglle osokt monis; punn Somurti uprant toch Dev soput gheun sasnnak sompadnnek pavoil’lea Putak Iadnik nemta.
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Hebrews
| 8 |
The main point of what has been said is this: we have such a high priest, who has taken his seat at the right hand of the throne of the Majesty in heaven,
a minister of the sanctuary and of the true tabernacle that the Lord, not man, set up.
Now every high priest is appointed to offer gifts and sacrifices; thus the necessity for this one also to have something to offer.
If then he were on earth, he would not be a priest, since there are those who offer gifts according to the law.
They worship in a copy and shadow of the heavenly sanctuary, as Moses was warned when he was about to erect the tabernacle. For he says, “See that you make everything according to the pattern shown you on the mountain.”
Now he has obtained so much more excellent a ministry as he is mediator of a better covenant, enacted on better promises.
Old and New Covenants.
For if that first covenant had been faultless, no place would have been sought for a second one.
But he finds fault with them and says:
“Behold, the days are coming, says the Lord,
when I will conclude a new covenant with the house of Israel and the house of Judah.
It will not be like the covenant I made with their fathers
the day I took them by the hand to lead them forth from the land of Egypt;
for they did not stand by my covenant
and I ignored them, says the Lord.
But this is the covenant I will establish with the house of Israel
after those days, says the Lord:
I will put my laws in their minds
and I will write them upon their hearts.
I will be their God,
and they shall be my people.
And they shall not teach, each one his fellow citizen
and kinsman, saying, ‘Know the Lord,’
for all shall know me,
from least to greatest.
For I will forgive their evildoing
and remember their sins no more.”
When he speaks of a “new” covenant, he declares the first one obsolete. And what has become obsolete and has grown old is close to disappearing.
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Ami sangun aileanv tantlem chodd mhotvachem mhonn’lear hem: sorgar, Bhov Vortea Devachea xinvaso-nachea uzveak boslolo Porom’-Iadnik amkam asa To,
ani mon’xamnim nhoi punn khud Devan bandlelea osôl-khorea Tombucho mhonnge Gabhareacho Sevok To.
Dôr-êk porom’-iadnik danam ani iodn somorpunk sthaplolo asta; hea-i Porom’-Iadnika lagim kitem-i tori somorpunk asunk zai.
Ani Somurtin formail’lim danam bhettounk dusre iadnik astat dekhun, Jezu hea sonvsarant aslolo zalear, Somurti pormannem To iadnik nhoi asto aslo.
Moizes Tombu tannunk vetalo tedna, Devan taka sanglem: “Dongrar tuka dakhoil’lo tea nomunea pormannem sogllem chotraien kôr.” Moizesa sombondim ghòddlem toxench, he iadnik kortat to, ho vaur sorgar kitem asa tachem fokot ek chitr ani savlli.
Tôr atam, jitlo Adlea Korara von odik xrêxtt Koraracho Jezu, Modêst zaun asa, title tanche seve von odik xrextt hi Tachi seva; ho Korar odik vorteam bhasavnneancher sthaplolo asa.
Khorem mhonn’lear, tea poilea korarak koslich khôdd nasli zalear, dusrea anink korarachi koslich goroz aschi nasli.
Tôr tea lokacho guneanv korun Dev oxem sangta:
“Polleiat, Hanv Israelachea ghorannea
kodde
ani Judachea ghorannea kodde
êk novo korar kortolom, te dis ietat
— uloita to Sorvespor!
Tancheam purvozanchea hatak dhorun
Ejipt desantlim hanvem bhair
kaddlim,
toslo ho korar zauncho na.
Tim Mhojea korarak visvaxi ravlim
nant
ani hea pasot Hanvem tankam
soddun dilim
— uloita to Sorvespor!
Te dis pavtôch, Israelachea ghorannea
kodde
Hanv korar kortolom to oslo:
— mhonnta Sorvespor —
tanchea monant Hanv Mhoje kaide
ghaltolom,
ani tancheam kallzancher Hanv te
boroitolom.
Ani Hanv zatolom tancho Dev
ani tim zatelim Mhoji porza.
‘Sorvesporachi ollokh korun ghe’,
oxem mhonnun
xezarean vô xezarnnin apleam
xezareank
ani bhavan vô bhoinnin apleam
bhavam-bhoinnink
anink xikounchi goroz poddchi na:
Hanv aplo Dev mhonn tumchê
modlim sogllim Mhaka ollkhotelim
vhodd-vhodd toxim lhan-lhan
mon’xam,
Kiteak Hanv tanche oprad
bhôgxitolom
ani tancheam patkancho ani-anink
ugddas korcho na.”
Novea eka korarachi khobor korta mhonntôch, to poilo korar Devan rôd’d kelo. Tôr kitench pornnem zaun dis bhortat tem xekim nanch zaunk pavta.
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Hebrews
| 9 |
Now [even] the first covenant had regulations for worship and an earthly sanctuary.
For a tabernacle was constructed, the outer one, in which were the lampstand, the table, and the bread of offering; this is called the Holy Place.
Behind the second veil was the tabernacle called the Holy of Holies,
in which were the gold altar of incense and the ark of the covenant entirely covered with gold. In it were the gold jar containing the manna, the staff of Aaron that had sprouted, and the tablets of the covenant.
Above it were the cherubim of glory overshadowing the place of expiation. Now is not the time to speak of these in detail.
With these arrangements for worship, the priests, in performing their service, go into the outer tabernacle repeatedly,
but the high priest alone goes into the inner one once a year, not without blood that he offers for himself and for the sins of the people.
In this way the holy Spirit shows that the way into the sanctuary had not yet been revealed while the outer tabernacle still had its place.
This is a symbol of the present time, in which gifts and sacrifices are offered that cannot perfect the worshiper in conscience
but only in matters of food and drink and various ritual washings: regulations concerning the flesh, imposed until the time of the new order.
Sacrifice of Jesus.
But when Christ came as high priest of the good things that have come to be, passing through the greater and more perfect tabernacle not made by hands, that is, not belonging to this creation,
he entered once for all into the sanctuary, not with the blood of goats and calves but with his own blood, thus obtaining eternal redemption.
For if the blood of goats and bulls and the sprinkling of a heifer’s ashes can sanctify those who are defiled so that their flesh is cleansed,
how much more will the blood of Christ, who through the eternal spirit offered himself unblemished to God, cleanse our consciences from dead works to worship the living God.
For this reason he is mediator of a new covenant: since a death has taken place for deliverance from transgressions under the first covenant, those who are called may receive the promised eternal inheritance.
Now where there is a will, the death of the testator must be established.
For a will takes effect only at death; it has no force while the testator is alive.
Thus not even the first covenant was inaugurated without blood.
When every commandment had been proclaimed by Moses to all the people according to the law, he took the blood of calves [and goats], together with water and crimson wool and hyssop, and sprinkled both the book itself and all the people,
saying, “This is ‘the blood of the covenant which God has enjoined upon you.’”
In the same way, he sprinkled also the tabernacle and all the vessels of worship with blood.
According to the law almost everything is purified by blood, and without the shedding of blood there is no forgiveness.
Therefore, it was necessary for the copies of the heavenly things to be purified by these rites, but the heavenly things themselves by better sacrifices than these.
For Christ did not enter into a sanctuary made by hands, a copy of the true one, but heaven itself, that he might now appear before God on our behalf.
Not that he might offer himself repeatedly, as the high priest enters each year into the sanctuary with blood that is not his own;
if that were so, he would have had to suffer repeatedly from the foundation of the world. But now once for all he has appeared at the end of the ages to take away sin by his sacrifice.
Just as it is appointed that human beings die once, and after this the judgment,
so also Christ, offered once to take away the sins of many, will appear a second time, not to take away sin but to bring salvation to those who eagerly await him.
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Bhoznne toxench sonvsari povitr- sthana khatir poilea korarant kaide-formavnneô asleô.
Êk Tombu bandlolo aslo, tachea poilea bhagant dovorlolo aslo êk zhumbôr, ek mez ani Devak bhettoil’le undde: hea Tombuk “Povitr Sthan” mhonntat.
Dusrea bhagant, podd’dea uprant, “Porom’-Povitr Sthan” vô “Gabharo” mhonnlolo anink êk tombu bandlolo aslo.
Hantum bhitôr dhump zollounk bhangarachi vedi asli ani soglleam vattamnim bhangaran nettoil’li korarachi pett; hê pettent aslem man’na bhôrlelem ek bhangarachem pettul, panam futtleli Aaronachi betkatti ani koraracheô fatriô.
Pettê voir Devachem bhogsonnem ghevpachi êk svat asli, ani thõi mhoimevont Devachem hajirponn dakhounk, pakotte aslele devdut hê svatê voir aple pakotte vistarun astale. Punn hea soglleachi barkaien khobor kaddcho ho vêll nhoi.
Heô vostu hê bhaxen manddleleô astana, aple seveche kaide pallunk iadnik dôr-disa poilea tombunt bhitôr sortat.
Punn dusrea tombunt, fokot porom’-iadnik provês korta, ani tem-i zalear, nennarponan kel’leam apleam ani pojecheam patkam khatir, rogot gheun, vorsak êkuch pavtt bhitor sorta ani tem bhettoita.
Oxem, hea sonvsarantlea Gabhareacho tombu ozun togtalo titlo-i kall sorginchea Gabhareachi vatt ugti zaunk nasli mhonn Povitr Atmo dakhoun dita.
Tacheam team nemam pormannem Devak somorpitat, team danank ani iodnank, bhozpeanchim ontoskornnam sopurnn korchi podvi na mhonn dakhoito atanchea kallachi êk khunna ti hich.
Heô soglleô formavnneo kuddichea jivitak lagu zatat tosleô: khannam, pinneam ani kudd nitoll korpacheô veg-veglleô riti; Devan ek novi manddavoll stapit porian kuddichea jivitak lagu zatat teo formavnneo-nem choltat.
Punn ieuchim aslim team boream denneancho Porom’-Iadnik koso Krist ailo ani odik vortea ani odik sopurnn tea, mon’xamnim bandlolo nhoi tea mhonngê hê rochnnecho nhoi tea Tombuntlean Tannem provês kelo.
Toxench To bokddeanchem vô paddkuleanchem rogot gheun bhitôr vochunk na; punn Aplench rogot gheun sorvkallim Tannem tê êkêch pavttim Gabhareant provês kelo ani sasnnik taronn amkam zôddlem.
Bokddean-chem ani paddkuleanchem rogot ani laslelê paddiecho gobôr oxud’dh asloleancher xitoddaun, tim tancho mhêll kaddun, tankam riti-nemam pormannem xud’dh kortat zalear,
Kristan sasnnik Atmea vorvim nixkollonk boli koxi Apnnakuch Devak bhettoilo; mhonntôch, ami jivea Devak bhôzchê khatir, ekdomuch odik Tachem rogot amchim ontoskornnam mornnadik kortubantlim xud’dh kortelem!
Adlea korarachea kallar kel’leam opradantli suttka diunk Jezu melo; Devan apoil’leank bhasail’lem sasnnik daiz mellchê khatir, To Novea Koraracho Modêst zalo.
Moronn-potr asot thõi, thõi tem potr korun dovorlo to monis mela mhonn ruzu korchi goroz asa.
Moronn-potr korta to jivo aso-sôr tem potr upkartelem zaina; fokot tea mon’xachea mornna udexim tem potr upkartelem zata.
Heach khatir, poilo korar-ui rogta viret sthapunk na.
Tôr, Moizesan Somurtiche soglle kaide akhê porjek vachlea uprant, tannem paddkuleanchem ani bokddeanchem rogot ghetlem, tantum ilem udok misoll kelem, ani tambddi lonv ani xitoddeachi thalli gheun tem Pustokacher toxench sogllê porjecher xitoddaun mhonn’lem:
“Devan tumchê kodde korar korunk tharaila: tea korarachem rogot hem.”
Têch porim, Moizesan tombucher ani Devak bhozunk vapuddtat team soglleam aidonancher tem rogot xitoddailem.
Ani somurti pormannem chodd-chodd vostunchi xud’dhavnni rogot vaprun zata ani rogot vikrailea xivai bhogsonnem na.
Atanch sangleat teô vostu sorgincheam vostuncheô proti, ani teô hê bhaxen xud’dh korunk zai aslêo mhonntôch, sorgincheam vostum pasot xud’dhavnni korunk tea-vôn odik vorteam bolidananchi goroz.
Mon’xa-mnim kel’lo Gabharo khorea Gabhareachem fokot ek chitr: oslea Gabhareant Krist bhitôr sorunk na; To khorem mhon’lear khud sorgar bhitôr sorlo ani oso To atam amchê khatir Deva mukhar ubo zalo.
Zoxem aplem nhoi tem rogot gheun, vorsachea vorsa porom’-iadnik Gabhareant provês korta, toxem Kristak Apli bhettovnni bogor-bogor korchi goroz na;
na tôr, sonvsar rochla tê meren Tannem zaitê pavtti sõschem poddto aslem. Punn atam, kallam-iuganchê sompadnnek, Apnnacho iôdn korun, patok kaddun udounk, sorvkallim To tê êkêch pavtti dixtti poddlo.
Zoxem êk pavtt mon’xak morunk ani tea uprant tanchi zhôddti zaunk nirmilam;
toxench somestan-chim patkam kaddun uddounk Kristan Apnnakuch êkêch pavtti somorpun dilo; dusrê pavtti, patok kaddunk nhoi, punn Apli vatt polleun asteleank taronn diunk, To dixtti poddtolo.
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Hebrews
| 10 |
Since the law has only a shadow of the good things to come, and not the very image of them, it can never make perfect those who come to worship by the same sacrifices that they offer continually each year.
Otherwise, would not the sacrifices have ceased to be offered, since the worshipers, once cleansed, would no longer have had any consciousness of sins?
But in those sacrifices there is only a yearly remembrance of sins,
for it is impossible that the blood of bulls and goats take away sins.
For this reason, when he came into the world, he said:
“Sacrifice and offering you did not desire,
but a body you prepared for me;
holocausts and sin offerings you took no delight in.
Then I said, ‘As is written of me in the scroll,
Behold, I come to do your will, O God.’”
First he says, “Sacrifices and offerings, holocausts and sin offerings, you neither desired nor delighted in.” These are offered according to the law.
Then he says, “Behold, I come to do your will.” He takes away the first to establish the second.
By this “will,” we have been consecrated through the offering of the body of Jesus Christ once for all.
Every priest stands daily at his ministry, offering frequently those same sacrifices that can never take away sins.
But this one offered one sacrifice for sins, and took his seat forever at the right hand of God;
now he waits until his enemies are made his footstool.
For by one offering he has made perfect forever those who are being consecrated.
The holy Spirit also testifies to us, for after saying:
“This is the covenant I will establish with them after those days, says the Lord:
‘I will put my laws in their hearts,
and I will write them upon their minds,’”
he also says:
“Their sins and their evildoing
I will remember no more.”
Where there is forgiveness of these, there is no longer offering for sin.
Recalling the Past.
Therefore, brothers, since through the blood of Jesus we have confidence of entrance into the sanctuary
by the new and living way he opened for us through the veil, that is, his flesh,
and since we have “a great priest over the house of God,”
let us approach with a sincere heart and in absolute trust, with our hearts sprinkled clean from an evil conscience and our bodies washed in pure water.
Let us hold unwaveringly to our confession that gives us hope, for he who made the promise is trustworthy.
We must consider how to rouse one another to love and good works.
We should not stay away from our assembly, as is the custom of some, but encourage one another, and this all the more as you see the day drawing near.
If we sin deliberately after receiving knowledge of the truth, there no longer remains sacrifice for sins
but a fearful prospect of judgment and a flaming fire that is going to consume the adversaries.
Anyone who rejects the law of Moses is put to death without pity on the testimony of two or three witnesses.
Do you not think that a much worse punishment is due the one who has contempt for the Son of God, considers unclean the covenant-blood by which he was consecrated, and insults the spirit of grace?
We know the one who said:
“Vengeance is mine; I will repay,”
and again:
“The Lord will judge his people.”
It is a fearful thing to fall into the hands of the living God.
Remember the days past when, after you had been enlightened, you endured a great contest of suffering.
At times you were publicly exposed to abuse and affliction; at other times you associated yourselves with those so treated.
You even joined in the sufferings of those in prison and joyfully accepted the confiscation of your property, knowing that you had a better and lasting possession.
Therefore, do not throw away your confidence; it will have great recompense.
You need endurance to do the will of God and receive what he has promised.
“For, after just a brief moment,
he who is to come shall come;
he shall not delay.
But my just one shall live by faith,
and if he draws back I take no pleasure in him.”
We are not among those who draw back and perish, but among those who have faith and will possess life.
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Dev fuddarak diuncho aslo team denneanchem Somurtint khorem sorup na; Somurt tanchi fokot êk savlli. Ti portun-portun, vorsachea vorsa, tech-tech iodn bhetounk formaita. Toxem zalear Deva sorxem ieunk sodteleank sopurnn korunk Somurtik podvi na.
Karonn Devak bhôztat tim êkêch pavttin xud’dh zal’lim zalear, tanchea ontoskornnant kosleach patkacho bhar ascho naslo ani oxem, iodn sodankal bhettovpachem bond zato aslem.
Punn portench, team iodnam vorvim vorsachea vorsa patkancho ugddas zata.
Kiteak boilanchea ani bokddeanchea rogtak patkam kaddun uddounk koslich podvi na.
Heach pasot sonvsarant bhitôr sortana
Jezun oxem mhonn’lem:
“Iodn ani bhettovnneô Tuka naka
zalim,
punn Mhaka Tunvem êk kudd toiar
keli;
hom’ ani patkam pasot boliô Tuka
manonk nant.
Tednam Hanvem mhonn’lem: ho polle
Hanv ietam.
Pustokachea kovlleacher
Mhojê vixim oxem boroilelem asa.
Tuji khuxi korunk, Deva, Hanv
ietam.”
Voir sanglam toxem, jim danam Somurt vopunk formaita – mhonngê “iodn ani bhettovnneô, hom’ ani patkam pasot boliô”, tim — To mhonnta — “Tuka naka zalim” ani “Tuka manonk nant”;
uprant To oxem sangta: “Ho polle Hanv ietam! Tuji khuxi korunk Hanv ietam!” Oxem Dev Adlea Korarant formail’le soglle iodn rod’d korta ani tanchê svater Novea Koraracho, Jezu Kristacho, êkuch iôdn sthapun dovorta.
Jezu Kristan hi Devachi khuxi mandun ghetli dekhun, Tannem sorvkallim Apnnachêch kuddicho tê êkêch pavttim iôdn kel’lean, amkam povitrtai mell’lea.
Ani koxêch bhaxen patkam kaddun uddounk xokonant tosle portun-portun tech-tech iodn somorpun Adlea Koraracho dôr-êk iadnik apli seva-riti pallunk dispottim Devmondirant asta.
Kristan zalear, patkam khatir Apnnachoch êkuch sasnnak sufoll iôdn bhettoilo ani To atam Devachea uzveak bosla.
Ani oso, tedna thaun, Jezu Apleam pãiam tolla, Dev Apleam dusmanank ghaltolo tê ghoddiechi vatt, polleit asa.
Mhonntôch, tê êkêch bhettovnnê vorvim povitr keleant tankam Tannem sasnnak sopurnnaiek pavoileant.
Ani hachê vixim Povitr Atmo-i amkam govai dita; poilim To mhonnta:
“Team disam uprant
— uloita to Sorvespor -
Hanv tanchê kodde korar kortolom to
oslo:
tanchea kallzant Hanv
Mhoje nem’-kaide ghaltolom
ani tanchea monant te rigoitolom.”
Uprant To mhonnta:
“Tancheam patkancho ani khotteam
kortubancho
hea fuddem Hanv anink ugddas
korcho na.”
Oxem tôr, patkanchem bhogsonnem mell’lam mhonntôch, patkam khatir ani-anink bhettovnni na.
Mhonntôch, mhojeam bhavam-bhoinnimnô, Jezun Aplem rogot vikrailem mhonnun, Gabhareant provês korunk amkam purnn sot’tea asa.
Tannem amkam podd’do pinzun, mhonngê Aplê kuddichea somorponna vorvim, êk novi vatt ugddun dili; hi novi vatt mhon’llear khud Krist.
Oso Devachea Ghoracho karbhar cholounk êk xrêxtt Iadnik amkam asa.
Oxem tôr, khorea monan, poripurnn bhavartan, amchea guneanva-mekllem ontos-kornnachea kallzan ani amcheô kuddi nitoll udkan dhuun, provês korum-ia.
Ami uchartanv to bhorvanso thirponnim samballum-ia, kiteak Dev Aplê bhasavnnek visvaxi mhonn amkam khatri asa.
Pritimôg dakhounk ani boreô kornneô korunk ekamekak hurba diunk vavrum-ia.
Zomati bhorun ektthãi zaunchi amchê modem sonvoi asa ti thoddim zannam môddtat. Ami toxem korchem nhoi. Portench zalear, jitlo “Somiacho Dis” lagim pavta mhonn polletanv, titlim ami ekamekak dhir dium-ia.
Amkam sotacho uzvadd mell’la astana ami ap-khuxen patkam korit ravleanv zalear, heam patkam pasot dusro kosloch anink iôdn na.
Ekuch urlam tem hem: ieunchi asa ti bhoikôr zhôddti ani Devacheam dusmanancho bhosm kortolem tem ujeachem agttem.
Moizesachê Somurticher konn-ui add vochtit zalear ani dogam vô tegam sakxidaranchê govaiken tancho guneanv ruzu zait zalear, koslich doia nastana tankam jivexim martat.
Oxem zalear, jim Devachea Putak apleam pãiam tolla mostitat, jim apnnank povitr kel’lem tem Korarachem rogot opovitr mhonn lêkhtat, ani jim Povitr Atmeak, Devachê doiallaiechea hea Denneak, okman kortat, tosleam monxank kitli odik khôr khast favo zaunchi na?
“Hanv sudd ghetolonch; Hanv tankam farik kortolom”: him utram Konnem mhon’lleant tim ami zannonv. Tannench oxem-i mhonn’lam: “Sorvespor Aplê porjechi zhôddti kortolo.”
Jivea Devachea hatant poddunk kitlem bhirankull!
Devacho uzvadd tumkam mell’lolo tedna, tumkam zaite koxtt-dogd sõsunk poddle, punn tanchê modem tumi thir ravleant, team adleam disancho tumi ugddas dhorat.
Thoddê pavtti tumkam sobhêmazar opman kela ani jastiamnim koxttaileant. Kedna-kedna osle koxtt bhôgtoleanchea bhagak tumi asleat.
Hôi, bondkhonnint aslim tancheam koxttamnim tumi vantto ghetlo; ani tumkam aslem titlem-i kaddun vhelem tedna, tumi tem khuxalkaien soddun dilem, kiteak tumchê lagim odik unch molachi ani sodankal togta tosli girestkai asa mhonn tumi zanno asleat.
Tôr atam tumchem kalljidarponn soddun dium nakat, kiteak taka vhoddlo inam’ asa.
Devachi khuxi korun, Tannem bhasailam tem tumi ghetelet zalear, tumkam sosnnikaiechi goroz asa. Kiteak Povitr Pustok oxem sangta:
“Thoddoch vêll urla, bhov thoddo
vêll,
ieuncho asa To ietolo; To uxir korcho
na.
Mhaka manovlelim Mhojim bhoktam
bhavartant thir ravun Jivit zôddtelim;
punn tim pattim sorun gelear, Mhaka
tim man’vochim nant.”
Ami pattim sorun Jivit hogddavpi mon’xam nhoi; punn portench, bhavartant thir ravun soddvônn zôddtanv toslim mon’xam ami.
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Hebrews
| 11 |
Faith is the realization of what is hoped for and evidence of things not seen.
Because of it the ancients were well attested.
By faith we understand that the universe was ordered by the word of God, so that what is visible came into being through the invisible.
By faith Abel offered to God a sacrifice greater than Cain’s. Through this he was attested to be righteous, God bearing witness to his gifts, and through this, though dead, he still speaks.
By faith Enoch was taken up so that he should not see death, and “he was found no more because God had taken him.” Before he was taken up, he was attested to have pleased God.
But without faith it is impossible to please him, for anyone who approaches God must believe that he exists and that he rewards those who seek him.
By faith Noah, warned about what was not yet seen, with reverence built an ark for the salvation of his household. Through this he condemned the world and inherited the righteousness that comes through faith.
By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance; he went out, not knowing where he was to go.
By faith he sojourned in the promised land as in a foreign country, dwelling in tents with Isaac and Jacob, heirs of the same promise;
for he was looking forward to the city with foundations, whose architect and maker is God.
By faith he received power to generate, even though he was past the normal age—and Sarah herself was sterile—for he thought that the one who had made the promise was trustworthy.
So it was that there came forth from one man, himself as good as dead, descendants as numerous as the stars in the sky and as countless as the sands on the seashore.
All these died in faith. They did not receive what had been promised but saw it and greeted it from afar and acknowledged themselves to be strangers and aliens on earth,
for those who speak thus show that they are seeking a homeland.
If they had been thinking of the land from which they had come, they would have had opportunity to return.
But now they desire a better homeland, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them.
By faith Abraham, when put to the test, offered up Isaac, and he who had received the promises was ready to offer his only son,
of whom it was said, “Through Isaac descendants shall bear your name.”
He reasoned that God was able to raise even from the dead, and he received Isaac back as a symbol.
By faith regarding things still to come Isaac blessed Jacob and Esau.
By faith Jacob, when dying, blessed each of the sons of Joseph and “bowed in worship, leaning on the top of his staff.”
By faith Joseph, near the end of his life, spoke of the Exodus of the Israelites and gave instructions about his bones.
By faith Moses was hidden by his parents for three months after his birth, because they saw that he was a beautiful child, and they were not afraid of the king’s edict.
By faith Moses, when he had grown up, refused to be known as the son of Pharaoh’s daughter;
he chose to be ill-treated along with the people of God rather than enjoy the fleeting pleasure of sin.
He considered the reproach of the Anointed greater wealth than the treasures of Egypt, for he was looking to the recompense.
By faith he left Egypt, not fearing the king’s fury, for he persevered as if seeing the one who is invisible.
By faith he kept the Passover and sprinkled the blood, that the Destroyer of the firstborn might not touch them.
By faith they crossed the Red Sea as if it were dry land, but when the Egyptians attempted it they were drowned.
By faith the walls of Jericho fell after being encircled for seven days.
By faith Rahab the harlot did not perish with the disobedient, for she had received the spies in peace.
What more shall I say? I have not time to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets,
who by faith conquered kingdoms, did what was righteous, obtained the promises; they closed the mouths of lions,
put out raging fires, escaped the devouring sword; out of weakness they were made powerful, became strong in battle, and turned back foreign invaders.
Women received back their dead through resurrection. Some were tortured and would not accept deliverance, in order to obtain a better resurrection.
Others endured mockery, scourging, even chains and imprisonment.
They were stoned, sawed in two, put to death at sword’s point; they went about in skins of sheep or goats, needy, afflicted, tormented.
The world was not worthy of them. They wandered about in deserts and on mountains, in caves and in crevices in the earth.
Yet all these, though approved because of their faith, did not receive what had been promised.
God had foreseen something better for us, so that without us they should not be made perfect.
|
Bhavart asop mhonngê, bhorvonxean rautanv team vostunchi khatri ani amkam dixtti poddonant team vostuncho visvas.
Khoreponnim tanchea bhavartak lagun Devan amcheam purvileank manun ghetlim.
Akhi srixtti Devan ekach utran rochun haddlea, ani oxem jem kitem dixtti poddta, tem sogllem dixtti poddona tantlem upzon ailam mhonn bhavartak lagun ami somzunk pavtanv.
Bhavartak lagun Abelan Kainachea iodna-vôn vorto iôdn Devak bhettoilo ani hea bhavartan taka Devan Apnnak manovlolo kelo, kiteak khud Devan tachi bhettovnni manun ghetli. To melo zalear legun, bhavarta vorvim to ozun uloita.
Bhavartak lagun Devan Enokak mornnantlo vattaun uklun vhelo, ani to konnakuch mellunk na, kiteak Devan taka ubarun vhelo. Karonn, taka uklun vhorchê adim, Enok Devak manovlolo monis mhonn Povitr Pustok sangta.
Bhavarta virêt konnacheanuch Devak koxench manonk zaina, kiteak Deva-xim veteleamnim Dev asa mhonn ani Apnnak zotnaien sôdteleank To inam’ dita mhonn bhavart dhorunk zai.
Bhavartak lagun Noan oxem kelem: ozun dixtti poddunk nasleleô vostu Devan taka gomoilea uprant, tannem Devachi xiddkavnni mandun ghetli, ani aplea ghoranneak vattaunchê khatir tannem tarum bandlem. Aplea bhavartan tannem sonvsaracher khastichem formonn marlem; ani jem Devak manovlelim zaunchem bhag bhavarta vorvim mon’xank mellta, tea bhagacho Noa daiji zalo.
Bhavartak lagun Abraham’ apunn daiz koxem gheuncho aslo tea desant vochunk; ani apunn khõi veta tem nokllo zaun-ui to vattek laglo tedna, apnnak apoil’lea Devak to khalto zalo.
Bhavartak lagun to Devan taka bhasail’lea desant porko koso jielo. Tache borabor, têch Devachê bhasav-nneche daiji zaun Izakan ani Jakoban tombumnim biradd kelem.
Karonn to Devan ievjil’lea ani Devanuch ghôtt buneadir bandlelea xarak ravtalo.
Bhavartak lagun, Abraham zann’to zal’lo zalearui—Sarah legun vanztti asli zalearui—Dev Aplê bhasavnnek visvaxi ravtolo mhonn to patielo dekhun, Devan taka bapui zaum-so kelo.
Heach khatir, mel’leam modem vochpachê piraiek pavlelea ekach mon’xa thaun mollba veleam noketram itli ani vellê velê renvecheam mezunk zainasleleam konniam porim sonsôt utpon zali.
Him sogllim bhavart dhorun melim. Devan bhasail’leô vostu tim bhogunk pavlim nant, punn pois thaun teô polleun tim sontoslim, ani sonvsarant apunn porkim ani iatrekaram mhonn tãnnim ugteponnim sangun dilem.
Oxem uloitat tim aplo khaxa dês apunn ozun sodit asat mhonn dakhoitat.
Tanchem dhean-mon apunn soddun aileant tea desacher naslem; aslem zalear, thõisôr portun vochunk tanchean borem zatalem.
Punn tim odik vortea desak axetalim, sorginchea desak otrektalim; dekhunuch Dev Apnnak tãnnim aplo Dev mhonn ulo marunk diunk pattim sorona, kiteak Devan tankam ek xar toiar kelam.
Bhavartak lagun Abrahaman, Devan tachi porikxa keli tedna, Izakak vopun dilo.”Tujem nanv fuddem vhorteli ti sonsôt Izaka vorvim utpon zateli.”, oxem mhonn Devan sanglelem ani bhasavnneô kel’leô toch Abraham aplea ekleach putachem bolidan korunk kobul zalo.
Mel’leank legun novean jivont korunk Devak xokti asa mhonn Abrahamak visvas aslo, ani êkê bhaxen mhonnun, tannem Izakak mel’leantloch porto ghetlo.
Bhavartak lagun Izakan fuddarak ieunchim aslim tim dennim Jakobak ani Ezauk mellchim mhonn tankam aplo axirvad dilo.
Bhavartak lagun, aplê boddiecher bagon Devak bhôzun, Jakoban morchê adim Juzechea dôr-eklea putak aplo axirvad dilo.
Bhavartak lagun, mornnachê tornnir aslo tedna, Israelacheô put-dhuvô Ejiptantleô bhair sorun vochpache vixim uloun Juzen apleam haddanchem kitem-kat korchem tea vixim kaido ghalo.
Bhavartak lagun, Moizes zolmo-tôch, tin mhoine porian tachea avoibapain taka lipoun dovorlo. To sobit-sundôr ballôk mhonn tãnnim dekhlem ani patxaiachea hukumachi tankam bhirant disunk na.
Bhavartak lagun Moizesan, danddgo zatoch, apnnak Faraochê dhuvecho put mhonnlolo saf naka zalem.
Thoddo kall patkachem dadosponn bhogchê bodlek, Devachê porjê vangdda koxtt-dogd sõsunk tannem vinchun kaddlem.
Tache dolle fuddlea inamacher lail’le asle dekhun, Krista pasot kosle-i attevitte sõsunk Ejiptachê girestkaiê-vôn vortem bhag mhonn tannem manun ghetlem.
Bhavartak lagun patxaiachea ragachi bhirant dhorinastanam Moizes Ejiptantlo bhair sorlo; dixtti poddona tea Devak dekhlolê porim to thir ravlo.
Bhavartak lagun, tannem Pask somorombhlem ani, aplê porjê modem malgoddeank Bhosm-Kornnaran hat laina zaunk, tanchea darancher tannem rogot xitoddaunk lailem.
Bhavartak lagun, tãnnim Tambddo Doria suki zomin zal’lê porim utrailo; punn Ejiptkar toxench korunk sôdtana buddun mele.
Bhavartak lagun porjen sat dis kottam bhonvtonnim bhonvadde marlea uprant, Jerikochim kottam moddon poddlim.
Bhavartak lagun, ti xindôll bail Rahab, bhedeank tinnem borê bhaxen ghetle dekhun, onbhavarteam borabôr morunk na.
Anink-ui hanvem sangchi goroz asa? Gideon, Barak, Samson, Jefta, toxench David, Samuel ani provadi, heam soglleanchi khobor korunk laglear, mhaka vêll ascho na.
Bhavartak lagun tãnnim raxttram jikun ghetlim, Devak man’ta toslea jivitachi chal tãnnim dhôrli, ani Devan bhasail’lem tem tankam mell’lem. Tãnnim xinvanchim tonddam dhamplim,
ujeachim agttim paloilim, ani zhuzant te torsadin morun poddunk nant. Te osokt asle, punn ghott zale, zhuzant bollixtt zale ani porkeam fouzank tãnnim pattim dhanvddaileô.
Kãi bailank tanche ghov mornnantle jivont zaun porte mell’le. Thoddeam zannamnim, apli suttka soddun diun, odik borea jivitak punorjivont zaunchê khatir moro porian koxtt-dogd bhôgle.
Kitleam zannamnim kenddnneô ani chhabkancho mar khelo, ani dusream kitleam zannank khoddeam-sankllimnim bandlim ani bondkhonnint uddoilim.
Tankam fatrailim, tankam khorvontin chirlim, torsadin tancho jiv kaddlo. Xellianchea ani bokddeanchea chama bhair ang pangrunk tankam anink kãi naslem. Lacharponnant, hal-upo-dreamnim ani dogdogamnim tim aple dis kaddtalim.
Khorench him mon’xam sonvsarak favo naslim. Nirvaxi zaun tim oronneamnim ani dongrancher bhonvtalim ani zomnicheam bhiaramnim ani khoddeamnim jietalim.
Heam soglleamnim bhavartak kedi mhonn vir-bhoktanchi sakxi dili! Tori Devan bhasail’lem tem tankam mellunk na;
kiteak amchê khatir Devan odik vorti ievzônn tharailea: tim sogllim fokot amchê borabôr sopurnnaiek pavlelim Tachi khuxi.
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Hebrews
| 12 |
Therefore, since we are surrounded by so great a cloud of witnesses, let us rid ourselves of every burden and sin that clings to us and persevere in running the race that lies before us
while keeping our eyes fixed on Jesus, the leader and perfecter of faith. For the sake of the joy that lay before him he endured the cross, despising its shame, and has taken his seat at the right of the throne of God.
Consider how he endured such opposition from sinners, in order that you may not grow weary and lose heart.
In your struggle against sin you have not yet resisted to the point of shedding blood.
You have also forgotten the exhortation addressed to you as sons:
“My son, do not disdain the discipline of the Lord
or lose heart when reproved by him;
for whom the Lord loves, he disciplines;
he scourges every son he acknowledges.”
Endure your trials as “discipline”; God treats you as sons. For what “son” is there whom his father does not discipline?
If you are without discipline, in which all have shared, you are not sons but bastards.
Besides this, we have had our earthly fathers to discipline us, and we respected them. Should we not [then] submit all the more to the Father of spirits and live?
They disciplined us for a short time as seemed right to them, but he does so for our benefit, in order that we may share his holiness.
At the time, all discipline seems a cause not for joy but for pain, yet later it brings the peaceful fruit of righteousness to those who are trained by it.
So strengthen your drooping hands and your weak knees.
Make straight paths for your feet, that what is lame may not be dislocated but healed.
Penalties of Disobedience.
Strive for peace with everyone, and for that holiness without which no one will see the Lord.
See to it that no one be deprived of the grace of God, that no bitter root spring up and cause trouble, through which many may become defiled,
that no one be an immoral or profane person like Esau, who sold his birthright for a single meal.
For you know that later, when he wanted to inherit his father’s blessing, he was rejected because he found no opportunity to change his mind, even though he sought the blessing with tears.
You have not approached that which could be touched and a blazing fire and gloomy darkness and storm
and a trumpet blast and a voice speaking words such that those who heard begged that no message be further addressed to them,
for they could not bear to hear the command: “If even an animal touches the mountain, it shall be stoned.”
Indeed, so fearful was the spectacle that Moses said, “I am terrified and trembling.”
No, you have approached Mount Zion and the city of the living God, the heavenly Jerusalem, and countless angels in festal gathering,
and the assembly of the firstborn enrolled in heaven, and God the judge of all, and the spirits of the just made perfect,
and Jesus, the mediator of a new covenant, and the sprinkled blood that speaks more eloquently than that of Abel.
See that you do not reject the one who speaks. For if they did not escape when they refused the one who warned them on earth, how much more in our case if we turn away from the one who warns from heaven.
His voice shook the earth at that time, but now he has promised, “I will once more shake not only earth but heaven.”
That phrase, “once more,” points to [the] removal of shaken, created things, so that what is unshaken may remain.
Therefore, we who are receiving the unshakable kingdom should have gratitude, with which we should offer worship pleasing to God in reverence and awe.
For our God is a consuming fire.
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Tôr atam hi sakxidaranchi urpônz eka vhodda porzollit kupa vori amkam veddho ghalun asa mhonn ami polletanv. Mhonntôch aplea bharan amkam chepun dovorta tem sogott ani ghott chittkon rauta tem patok ami soddun dium-ia, ani amche mukhar dhanvun kaddpachi dhanvodd asa ti, thirponnan dhanvot ravum-ia.
Jezucher amche dolle lavun dovrum-ia, kiteak To amchea bhavartacho Fuddari ani Sompadnnar. Apnnak mellchem asa tea sukh-sontosak lagun, loz mhonn pollenastana, Tannem khursachem moronn sõslem, ani atam To Devachea xinvasonachea uzveak bosla.
Tannem koxê bhaxen Apnnacher add patkeancho virôdh sõslo tem niallat, ani oxem tumi pattim sorchem nhoi punn kalljidar zaunchem.
Patkacher add zhuztana, tumkam ozun rogot varoi porian tumkam zhuzunk poddunk na.
“Mhojea puta, Sorvespor tujeô
chuki
tuka dakhoita tedna,
tum Taka chit di;
ani To tuka zupatti dita tedna,
tujem mon moddonk dium naka.
Kiteak zancho Sorvespor môg korta,
tankam xist laita,
ani zankam Apleô put-dhuvô
mhonn lêkhta,
tankam to xikxa dita.”, oxem tumi
Aplim bhurgim mhonn Dev dakhoun
dita to dhir-ghottaiechim utram tumi
visorleant.
Dev tumkam Aplim bhurgim koxim vagoita mhonn somzun, tumi xist xikchê khatir xikxa sosnnikaien gheiat. Bapain xikxa diunk naslolim konn tori bhurgim astit?
Dusream bhurgeam porim tumkam Tachi xikxa poddona zalear, tumi Tachim khaxa bhurgim nhoi: tumi oniz bhurgim.
Amche soimbache khaxa bapui amkam xikxa ditale ani tori ami tankam man ditaleanv; tôr, amkam Jivit mellpak, amchea sorginchea Bapaik kitlo odik ami man diunk favo na zait?
Amche soimbache bapui, heam thoddeam disanchea jivita pasot, apnnank borem distalem tea pormannem, amkam xikxa ditale; punn Dev, amkam Aplê povitrtaient vantto diunk aitim korche khatir, kitem khoreponnim amkam faideachem tem polleun, amkam xikxa dita.
Xikxa poddta tea vellar ti khuxalkaiechi vôst nhoi, punn xikxen aitim zaleant tim Devak man’ta toslea jivitache xanticho inam gheunk pavtat.
Tôr tumche thoklele hat voir ubarat ani tumchim koddkoddtelim dompram ghott korat,
ani nitt rostear tumchim panvlam ghalun fuddem vochat; oxem kitem longddem tem sandea-ganttintlem bhair poddchem na, punn portench zalear adlem boll taka melltelem.
Soglleam mon’xam kodde xantin chol’lea bogor ani tumi povitrtaiechem jivit jielea bogor, konnachean Sorvesporak polleunk zaina.
Devachi doiallai konnakuch chukona zaunk chotraien cholat. Tumchê modem koddsannicheô kombriô vaddona zaunk ani tras upzonk dina zaunk chotrai dhôrat ani hanche udexim zaiteam zannanchim monam vikan bolltat.
Tumchê bhitôr pozddim-onitivont vô Esau porim sonvsari monachim konnuch aschim nhoi. Tannem eka jevnnachê bodlek malgoddea putache aple hok’k vikle.
Ani uprant to aplea bapaicho axirvad gheunk sôdtalo tedna, bapain taka portilo mhonn tumi zannont; dukamnim roddun porian tannem to maglo, punn bapaicho tharav bodlunk tachean ghòddlem na.
Oronneant Israel-porjek zal’lem toxem, sanspunk zatat tosleam vostum-xim tumi ieunk nant: Sinai dongrar aslo toso, hanga zollto uzo na, kallôk-andhar na, tufan na,
tuturecho sad na, gaztolea talleacho avaz-ui na. Tedna ho Devacho tallo aikoteleamnim apnnank anink ek porian utor aikunk naka mhonn nettan sanglem.
Karonn, “Êk mon’zat porian dongrak afuddlear tika fatramnim marchi.”, oso Devan ghal’lo khôr kaido tanchean sõsun gheunk zainaslo.
Ani tem dorxon itlem bhirankull aslem, ki Moizesan mhonn’lem: “Hanv ttharea bhielam, hanv koddkoddtam!”
Punn tumi Sion Dongrar, jivea Devachea xara, hixôb-naslele devdut porbek zomlo-aslea, sorginchea Jeruzaleak pavleant:
Sorgar nanvam boroilelim asat team Devacheam malgoddeam putam-dhuvanche povitr sobhek tumi pavleant. Soglleam monxakullachi nit korto Deva xim ani sopurnnaiek pavoileant team Devak manovloleam mon’xancheam otmeam sorxim tumi pavleant.
Jezu Novea Koraracho Modêst, Tache-xim tumi aileant; Abelachea rogta von odik chodd ani boreo vostu bhasaito, amkam xudh’ korto vikrailelea Jezuchea Rogta-xim tumi pavleant.
Mhonntôch chotrai dhôrat: Dev tumchê kodde uloita tedna Taka kan dinastana ravum nakat. Devacho sondêx sonvsarant porgott’talo tachem aikunk na tim tachê khastik chukunk nant; toxem tôr sorgar thaun amchê lagim uloita Taka ami kan dinanv zalear, koxim mhonn ami sutt’toleanv?
Tachea tallean tedna prithum’ kampoili; ani atam Tannem oxi bhas dil’li asa: “Hanv anink ekdam prithumuch nhoi punn akhi srixtti kampoitolom.”
“Anink ekdam” heam utranchi somzonni oxi: kampoil’leô vostu, teô rochleleô dekhun, nanch zatoleô,ani kampunk zainant teô vostu oxeôch urteleô.
Nas korunk zaina toslem raj ami ghetanv dekhun dhin’vaxi zaum-ia ani, adoran ani bhoktin, Devak man’ta tê bhaxen Taka bhozum-ia.
Kiteak amcho Dev mhollear bhosm korta toslo zollto uzo.
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Hebrews
| 13 |
Let mutual love continue.
Do not neglect hospitality, for through it some have unknowingly entertained angels.
Be mindful of prisoners as if sharing their imprisonment, and of the ill-treated as of yourselves, for you also are in the body.
Let marriage be honored among all and the marriage bed be kept undefiled, for God will judge the immoral and adulterers.
Let your life be free from love of money but be content with what you have, for he has said, “I will never forsake you or abandon you.”
Thus we may say with confidence:
“The Lord is my helper,
[and] I will not be afraid.
What can anyone do to me?”
Remember your leaders who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith.
Jesus Christ is the same yesterday, today, and forever.
Do not be carried away by all kinds of strange teaching. It is good to have our hearts strengthened by grace and not by foods, which do not benefit those who live by them.
We have an altar from which those who serve the tabernacle have no right to eat.
The bodies of the animals whose blood the high priest brings into the sanctuary as a sin offering are burned outside the camp.
Therefore, Jesus also suffered outside the gate, to consecrate the people by his own blood.
Let us then go to him outside the camp, bearing the reproach that he bore.
For here we have no lasting city, but we seek the one that is to come.
Through him [then] let us continually offer God a sacrifice of praise, that is, the fruit of lips that confess his name.
Do not neglect to do good and to share what you have; God is pleased by sacrifices of that kind.
Obey your leaders and defer to them, for they keep watch over you and will have to give an account, that they may fulfill their task with joy and not with sorrow, for that would be of no advantage to you.
Pray for us, for we are confident that we have a clear conscience, wishing to act rightly in every respect.
I especially ask for your prayers that I may be restored to you very soon.
May the God of peace, who brought up from the dead the great shepherd of the sheep by the blood of the eternal covenant, Jesus our Lord,
furnish you with all that is good, that you may do his will. May he carry out in you what is pleasing to him through Jesus Christ, to whom be glory forever [and ever]. Amen.
Brothers, I ask you to bear with this message of encouragement, for I have written to you rather briefly.
I must let you know that our brother Timothy has been set free. If he comes soon, I shall see you together with him.
Greetings to all your leaders and to all the holy ones. Those from Italy send you greetings.
Grace be with all of you.
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Ekamekachim bhavbhoinn koxim mogan jieiat.
Porkeank tumger biradd diunk visrum nakat. Oxem korun, thoddeam zannamnim nokllo zaun Devacheam dutank apleam ghoramnim gheun tancho poramôs kelo.
Koidi zal’leam borabôr tumi-i koidi zal’lê porim, bondkhonnint asleleancho ugddas korat; ani tumi-i piddapidd sonsteleam porim, piddapidd sõstat tancho ugddas korat,
Soglleamnim lognak favo to man diuncho, ani lognachi baz khot nastana samballchi, kiteak pozddeanchi ani pordvareanchi Dev nit kortolo.
Tumchea jivitant girestkaiechi axa dhorum nakat, ani tumchê kodde asa titleanuch dhadoxi zaiat, kiteak khud’dh Devan oxem sanglam: “Hanv tuka kednanch sôddcho na nhoi mhonn sanddcho-i na.”
Tôr ami kalljidarponnan mhonnum-ia:
“Sorvespor mhaka adar diupi.Tôr
mhaka kosli bhirant?
Monis mhaka kitem korunk
xokta?”
Tumkam Devachem utor porgott kelam team tumcheam vhoddilancho ugddas korat; te koxe jiele ani ontorle tem lokxant dhorun tanchea bhavartachi dêkh gheiat.
Jezu Krist kednanch bodòlna: kal, az ani sodankal To tosoch!
Veg-veglle atvech xikovnnen tumkam nitt rostea velim koddsoraunk dium nakat. Jevnna-khannache nem’ palltat tankanch te kiteakuch upkarunk nant, team nemamnim nhoi punn Devachê doiallaien tumchim kallzam mozbut kelear ekdom’ borem.
Amkam amchi khaxa vedi asa ani Adlea Korarachea povitr-sthanant seva kortat tankam amchê vedicher bhettoil’lem khaunk hôk’k na.
Adlea Koraracho porom’-iadnik mon’zatinchem rogot patkanchea bhogsonnea khatir Gabhareant vhorta; punn team mon’zatincheô kuddi xara bhair vhorun lastat.
Heach khatir Jezu Apunn-ui Aplea khaxa rogtan porjek povitr korunk xarachea darvonttea bhair koxtt sõsun melo.
Tôr ami-i Tachê-xim xara bhair vochum-ia ani Tachea mornnachê lojent vantto gheum-ia.
Kiteak hea sonvsarant togta toslem xar amkam na; amchem zaunchem asa tea xarachê vatter ami asanv.
Tôr To Somi mhonn amcheam onttamnim ucharun, Devak Jezu vorvim nirontorim amcho vakhann’nnecho iôdn bhettoum-ia.
Bhavponnachea mogan ekamekak adar diun borem korunk visrum nakat: kiteak osle iodn Devak manovtat.
Tumche vhoddil bhar gheun tumchea jivachi kallji ghetat, kiteak tãnnim aplea vavracho Devak hixôb diunk zai; tôr tanchem utor aikat ani tankam khaltim ravat. Hê bhaxen, te aplo vavr khuxal monan kortele; na zalear, te aplo vavr kortele punn haskar-suskar soddun, ani hem tumkam faideachem zaunchem na.
Amchê-i pasot magit ravat. Amchea ontoskornnant koslich chuk na mhonn amkam khatri asa ani ami kortanv titleant-ui sarkem tem korunk amchi thir khuxi.
Ani zata titlê vegim tumchê-xim hanv porot pavunk khotkhotean prarthonam korat: oxi mhoji vinoti.
Apleam koxttanchea mornna udexim sasnnik korar staplo tea xellianchea vortea Gonvllea amchea Somia Jezuk Devan mornnantlo punorjivont kelo.
Apli khuxi korunk tumkam goroz teo soglleo boreo vostu xanticho Dev tumkam dium, ani Apleak manovta tem amche sovem, Jezu Krista udexim To korum. Ani Teach Jezu Kristak sasnnachea sasnnak mhoima. Amen.
Mhojeam bhavam-bhoinnimnô, tumkam ghottai diunk boroil’lim him mhojim utram borê bhaxen gheiat mhonn hanv magtam; heach khatir hem potr hanvem lamb korunk na.
Amchea bhava Timotak bond-khonnintlo sôddlo mhonn tumkam khobor ditam. To rokddo pavot zalear, hanv tumkam polleunk ietolom tedna taka mhojê borabôr haddtolom.
Soglleam tumcheam fuddareank ani somest bhoktank noman kortam. Italiecheam bhoktancho-i tumkam nomoskar.
Sodanch tumi Devachi doiallai bhogum. Amen.
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James
| 1 |
James, a slave of God and of the Lord Jesus Christ, to the twelve tribes in the dispersion, greetings.
Perseverance in Trial.
Consider it all joy, my brothers, when you encounter various trials,
for you know that the testing of your faith produces perseverance.
And let perseverance be perfect, so that you may be perfect and complete, lacking in nothing.
But if any of you lacks wisdom, he should ask God who gives to all generously and ungrudgingly, and he will be given it.
But he should ask in faith, not doubting, for the one who doubts is like a wave of the sea that is driven and tossed about by the wind.
For that person must not suppose that he will receive anything from the Lord,
since he is a man of two minds, unstable in all his ways.
The brother in lowly circumstances should take pride in his high standing,
and the rich one in his lowliness, for he will pass away “like the flower of the field.”
For the sun comes up with its scorching heat and dries up the grass, its flower droops, and the beauty of its appearance vanishes. So will the rich person fade away in the midst of his pursuits.
Temptation.
Blessed is the man who perseveres in temptation, for when he has been proved he will receive the crown of life that he promised to those who love him.
No one experiencing temptation should say, “I am being tempted by God”; for God is not subject to temptation to evil, and he himself tempts no one.
Rather, each person is tempted when he is lured and enticed by his own desire.
Then desire conceives and brings forth sin, and when sin reaches maturity it gives birth to death.
Do not be deceived, my beloved brothers:
all good giving and every perfect gift is from above, coming down from the Father of lights, with whom there is no alteration or shadow caused by change.
He willed to give us birth by the word of truth that we may be a kind of firstfruits of his creatures.
Doers of the Word.
Know this, my dear brothers: everyone should be quick to hear, slow to speak, slow to wrath,
for the wrath of a man does not accomplish the righteousness of God.
Therefore, put away all filth and evil excess and humbly welcome the word that has been planted in you and is able to save your souls.
Be doers of the word and not hearers only, deluding yourselves.
For if anyone is a hearer of the word and not a doer, he is like a man who looks at his own face in a mirror.
He sees himself, then goes off and promptly forgets what he looked like.
But the one who peers into the perfect law of freedom and perseveres, and is not a hearer who forgets but a doer who acts, such a one shall be blessed in what he does.
If anyone thinks he is religious and does not bridle his tongue but deceives his heart, his religion is vain.
Religion that is pure and undefiled before God and the Father is this: to care for orphans and widows in their affliction and to keep oneself unstained by the world.
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Hanv Jakob, Devacho ani Somia Jezu Kristacho sevôk, zollim-mollim ximpoddlelê Devachê akhê porjek noman kortam.
Mhojeam bhavam-bhoinnimnô, tumcher jin’nsovar koxtt-dogd ietat tedna, khuxal zaunchi gozal mhonn monant dhorat.
Kiteak mhonn’lear, oslê bhavartachê porikxent Jezucher tumcho bhavart halona zait zalear, bhavarta pasot koslê-i piddapiddê modem tumi odik thir astelet;
oslea thirponnan tumi soglleanch vattamnim Tache poripurnn xis zaunk pavtelet, kosloch sugunn tumkam unno ascho na.
Dev dita ti zannvai tumchê modlea konnank-ui na zalear, tãnnim ti Deva lagim magchi; To ti tankam ditolo, kiteak To soglleank udarponnan borê khuxen dita.
Punn kosloch dubhav dhorinastana, bhavartan ti magunk zai; dubhav dhôrtat tim varean halta-dolta toslea doriachea lhara sarkim.
Doxim-i oddon, sodam othir panvlamnim choltat tosleam mon’xamnim apunn magtat tem Sorvespora koddchem ghetelim mhonn chintunk favo na.
Konnui amcho bhav vô amchi bhoinn gorib zalear, Dev apnnak voir kaddtolo mhonn tannim visvas dhorun sontôs bhogunk zai;
toxench konn bhav vô bhoinn girest zalear, Dev tankam khala poddunk dita tedna tannim-i sontôs bhogunk zai. Kiteak tonnachea fula bhaxen girest mon’xam nanch zatelim.
Suria mollbar voir choddtam-choddtam, tachem koddok vot tonn sukoita, tonnachem ful poddta ani fulachi surupai ubun veta. Oxench, aplo vepar-dhondo korit astana, girest mon’xam bavun-sukun vetelim.
Koxttam-dogdam modem thir ravtat tim subhagi: oslim monxam porikxent iesvont zatat tedna, Aplo môg korteleank bhasail’lo, jivitacho mukutt Sorvespor tankam ditolo.
Apnnacher tallnni ieta tedna, konnench oxem mhonnchem nhoi: “Dev mhaka hê tallnnent ghalta”; kiteak tallnni Devak lagoch na, nhoi mhonn Dev-ui konnakuch tallnnent ghalina.
Punn zonn-ekleak ap-apli vondovnni vaittachê vatten ôddta ani bhuloita.
Zoxi êk bail gorbest zaun bhurgeak zolm dita, toxi amchi vondovnni vaittacho gôrb dhorun patkak zolm dita, ani magir patka thaun upzota tem sasnnachem moronn.
Mhojeam bhov mogacheam bhavam-bhoinnimnô, tumi tumkanch fottoum nakat.
Sogllem borem ani sompurnn dennem voir thaun uzvadd rochlelea Bapa thaun denvta. Tache sovem koslench bodlop na.
Prothom’ follam vori soglleam Apleam rochnnam modem ami poilim zaunchê khatir, Aplêch khuxechê ievzonnen, sotachea utra vorvim Tannem amkam novo zolm dilo.
Mhojeam priticheam bhavam-bhoinnimnô, hacho tumi ugddas dhôrat: ami sogllim aikunk suddsuddit zaunchim, punn ulovpant ani rag dakhovpant amkam uttavollai aschi nhoi.
Kiteak ami mon’xam ragan kitem-i kortanv tedna, Devak zai tem uttpon zaina.
Hea khatir sogllem mhelleponn ani sogllê torechem khotteponn soddun diat. Devan tumcheam kallzamnim Aplem utor vomplam, ani tumkam taronn diunk xokta tem Utor khaltikaien mandun gheiat.
Devachem utor fokot aikun tumkanch fottoum nakat, punn Devachea utra pormannem cholat.
Jim konn Utor aikotat punn tem pallinant, tim aplench tondd eka arxeant polleteleam mon’xam sarkim:
Tãnnim apnnankuch borê bhaxen pollelim, magir tim gelim ani apnnanchem rup koslem aslem tem tim visorlim.
Punn sot’techi sompurnn somurt niallta ani tika thir rauta ani aikun ticher visôr ghalinastana, apleam kornneamnim ti pallta to apunn korta titleantui axirvadik zatolo.
Konn apunn bhoktivont mon’xam mhonn chint’tat punn apli jib tim damun dhorinant zalear, tanchi bhokti polki; tim apnnankuch fosoitat.
Onathanchi ani vidvanchi tancheam trasamnim ani gorzamnim kallji ghevop ani patkak lobhdol’lea sonvsara thaun mekllim ravop, hem ki Deva amchea Bapa mukhar xud’dh ani nixkollonk bhoktiponn.
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James
| 2 |
My brothers, show no partiality as you adhere to the faith in our glorious Lord Jesus Christ.
For if a man with gold rings on his fingers and in fine clothes comes into your assembly, and a poor person in shabby clothes also comes in,
and you pay attention to the one wearing the fine clothes and say, “Sit here, please,” while you say to the poor one, “Stand there,” or “Sit at my feet,”
have you not made distinctions among yourselves and become judges with evil designs?
Listen, my beloved brothers. Did not God choose those who are poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him?
But you dishonored the poor person. Are not the rich oppressing you? And do they themselves not haul you off to court?
Is it not they who blaspheme the noble name that was invoked over you?
However, if you fulfill the royal law according to the scripture, “You shall love your neighbor as yourself,” you are doing well.
But if you show partiality, you commit sin, and are convicted by the law as transgressors.
For whoever keeps the whole law, but falls short in one particular, has become guilty in respect to all of it.
For he who said, “You shall not commit adultery,” also said, “You shall not kill.” Even if you do not commit adultery but kill, you have become a transgressor of the law.
So speak and so act as people who will be judged by the law of freedom.
For the judgment is merciless to one who has not shown mercy; mercy triumphs over judgment.
Faith and Works.
What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?
If a brother or sister has nothing to wear and has no food for the day,
and one of you says to them, “Go in peace, keep warm, and eat well,” but you do not give them the necessities of the body, what good is it?
So also faith of itself, if it does not have works, is dead.
Indeed someone may say, “You have faith and I have works.” Demonstrate your faith to me without works, and I will demonstrate my faith to you from my works.
You believe that God is one. You do well. Even the demons believe that and tremble.
Do you want proof, you ignoramus, that faith without works is useless?
Was not Abraham our father justified by works when he offered his son Isaac upon the altar?
You see that faith was active along with his works, and faith was completed by the works.
Thus the scripture was fulfilled that says, “Abraham believed God, and it was credited to him as righteousness,” and he was called “the friend of God.”
See how a person is justified by works and not by faith alone.
And in the same way, was not Rahab the harlot also justified by works when she welcomed the messengers and sent them out by a different route?
For just as a body without a spirit is dead, so also faith without works is dead.
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Mhojeam bhavam-bhoinnimnô, Jezu Krista, amchea mhoimevont Somiacher, tumi bhavart dovortat zalear, tonddak polleun lokak vagoum nakat.
Tumchi sobha bhòrta tedna, dogam mon’xam bhitôr sortat mhonn somzat: eklo bhangarachi mudi ani nazuk vostram ghalun, ani dusro bondram nhesun konn gorib monis.
Borem nhesun ail’leak tumi manan ghetat ani taka mhonntat: “Hê manachê svater bos.” Ani tea goribak mhonntat: “Ho-thõi ubo rav”, vô “hanga sokol, mhojeam pãiam lagim bos.”
Hem kitem? Tumchêch modem vegllochar kortat nhoi tumi? Khotto nêm’ dhorun ho nirnnoi tumi dila!
Aikat, mhojeam bhov mogacheam bhavam-bhoinnimnô: sonvsara porma-nnem konn gorib asat? Tankam Devan vinchun kaddleant ani bhavartachi girestkai dilea mhonn nokllot tumi? Ani hankam ki Tannem Apnnacho môg korteleank, bhasail’lea Rajeachem daiz dilam.
Punn tumi zalear goribank beman kortat. Zobordosten tumkam piddapidd diun neaisobhent oddun vhortat tim konn? Girest lôk nhoi?
Tumchê voir ucharlam tea vondivont Nanvachi ninda kortat tim tinch nhoi?
“Tuzo môg kortai tosoch tujea peleacho kôr!” — ho Povitr Pustokant dil’lo Devachea Rajeacho mukhêl kaido tumi samballxeat zalear, borem kortat.
Punn tumi mon’xank tondda pormannem lêkhtat zalear, tumi pap kortat ani tumkam guneanv asa mhonn Somurt nirnnoi dita.
Karonn jim konn akhi Somurt samballtat punn ticho êk nêm’ porian môddtat, tim akhi Somurt môddlelê porim guneanvkar zatat.
Kiteak Zannem mhonn’lam: “Pordvar korum noiê”, Tannem oxem-i mhonn’lam: “Jivexim marum noiê.” Tunvem pordvar korunk nãi mhonn dhorum-ia punn konnak jivexim marloi zalear, tunvem Somurt môddlich.
Amkam suttka dita tê Somurti pormannem Dev amchi zhôddti kortolo, tôr tê Somurti pormannem uloiat ani cholat.
Peleak doia dakhounk na team mon’xanchi zhôddti kortana Dev-ui tankam doia dakhouncho na. Mhonntoch doia dakhoi ani zott’te disak tuka doia mellteli.
Mhojeam bhavam-bhoinnimnô, apnnank bhavart asa mhonn konn-konn mhonntit punn kornneamnim tim aplo bhavart dakhoina zatit zalear, to bhavart tankam kiteak upkarot? Ho bhavart tankam suttka diunk xokta?
Êk bhav vô bhoinn vingllim bhonvtat ani tankam dispotto giras na,
ani tumchê modlim konn-konn oxem tankam mhonntat mhonn somzat: “Xantin vochat, ubek angak kitem-i ghalat, ani pott-bhôr jevat.” Punn heam tancheam kuddicheam gorzank tumi pavonant zalear, kiteak upkarot?
Bhavarta vixim oxench ghòddta: kornneo nant zalear, bhavart mel’lo zata.
Ghoddiek konn mhonnot: “Thoddeam amcheam bhavam-bhoinnink bhavart asa, dusrim boreô kornneô kortat. Hachê vixim kitem sangchem?” Boreô kornneo korinant tosleam mon’xank khorench bhavart asa mhonn dakhoixi tum mhaka? Hanv zalear boreô kornneo korun mhaka bhavart asa mhonn dakhoitam.
Dev êkuch mhonn tum sotman’tai mum? Borem kortai. Denvchar-ui toxench sotman’tat ani bhirantin koddkoddtat.
Arê dêddxannea, kornneam vinnem bhavart mel’lo zata mhonn tuka dakhoum?
Amchea bapa, Abrahaman vedicher aplea puta, Izakak somorpun dilo tedna, kornneank lagun taka Devan Apnnak manovlolo korunk na?
Hê bhaxen, tacheam kornneam vangdda tacho bhavart vavurtalo, ani teach kornneam vorvim tacho bhavart sompadnnek pavlo, hem lokxant ghe.
Oxem hem Povitr Pustokantlem utor ghoddon ailem: “Abrahaman Devacher bhavart dovorlo ani hea bhavartak lagun taka Devan Apnnak manovlolo kelo.” Ani Devan taka Aplo ixtt mhonnlo.
Mhonntôch bhavarta pasotuch nhoi, punn kornneam pasot mon’xak Dev Apnnak manovlolo korta mhonn tumi polletat.
Toxench Rahab xindôll bailê vixim ghòddlem: tinnem bhedeank borê bhaxen ghetle ani dusrê vatten tankam dhaddle dekhun, ticheam heam kornneank lagun tika Devan Apnnak manovleli keli, oxem nhoi?
Zoxi pranna vinnem kudd mel’li zata, tosoch bhavart kornneam vinnem mel’lo zata.
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James
| 3 |
Not many of you should become teachers, my brothers, for you realize that we will be judged more strictly,
for we all fall short in many respects. If anyone does not fall short in speech, he is a perfect man, able to bridle his whole body also.
If we put bits into the mouths of horses to make them obey us, we also guide their whole bodies.
It is the same with ships: even though they are so large and driven by fierce winds, they are steered by a very small rudder wherever the pilot’s inclination wishes.
In the same way the tongue is a small member and yet has great pretensions.
Consider how small a fire can set a huge forest ablaze.
The tongue is also a fire. It exists among our members as a world of malice, defiling the whole body and setting the entire course of our lives on fire, itself set on fire by Gehenna.
For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by the human species,
but no human being can tame the tongue. It is a restless evil, full of deadly poison.
With it we bless the Lord and Father, and with it we curse human beings who are made in the likeness of God.
From the same mouth come blessing and cursing. This need not be so, my brothers.
Does a spring gush forth from the same opening both pure and brackish water?
Can a fig tree, my brothers, produce olives, or a grapevine figs? Neither can salt water yield fresh.
True Wisdom.
Who among you is wise and understanding? Let him show his works by a good life in the humility that comes from wisdom.
But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth.
Wisdom of this kind does not come down from above but is earthly, unspiritual, demonic.
For where jealousy and selfish ambition exist, there is disorder and every foul practice.
But the wisdom from above is first of all pure, then peaceable, gentle, compliant, full of mercy and good fruits, without inconstancy or insincerity.
And the fruit of righteousness is sown in peace for those who cultivate peace.
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Mhojeam bhavam-bhoinnimnô, tumchê modlim chodd-xem xikoupi zaunk fuddem sorchim nhoi, kiteak toxem ami odik khôr zhôddtek sampddonk xoktanv mhonn ami zannonv.
Khorench ami sogllim zaiteam vattamnim chuki kortanv.
Utramnim kednanch chuk korinant tim mon’xam sompurnn; apnnankuch tanchean purnntaien domaunk zata.
Amkam zai tem korunk ghoddeachea tonddant logom’ ghalem mhonntôch, taka soglloch amkam zai toso bhonvddaunk zata.
Vô tarvank polleiat: kedim-i vhodd tim zaum, kitlea-i khôr varean tim lotton vochum, eka dhakktulea verea udexim tanddelan apnnak zai thõi tim vhorunk zata.
Oxench jibê sorim ghòddta: ti êk lhan sandho khoro, punn apnnachich vhôdd boddai ti sangunk xokta. Ujeachi êk dhakttuli kitt koxê bhaxen ek vhoddlem ran lasun uddounk xokta tem chintat.
Jib-ui ujeachêch bhaxen. Amcheam sandheam modem jib apunnuch êk khotteponnacho sonvsar: akhi amchi kudd ti khotaita ani, emkonddantlea ujean apunnuch lason, aplea ujean akhea mon’xakullachea jivitachem chokr ulpaun uddoita.
Sogllê torechi ran’votti mon’zat, suknnim, jivannim ani maslli mon’xanchean domaunk zata ani mon’xamnim domaileant;
punn jib domaunk konnuch xokona. Ti mon’xank thar-dinaslelem vaitt, marekar vikan bhòrlelem.
Tichê udexim Deva, amchea Bapak, ami dhin’vastanv, ani tichêch udexim Devachea sarkeachim rochleleam mon’xank xiraptanv.
Axirvad ani xirap teach tonddantle bhair sortat. Mhojeam bhavam-bhoinnimnô, hem oxem zaunk favona.
Êkêch zhorichea ekach tonddantlean godd udok ani koddu udok kedna tori vhanvtat?
Mhojeam bhavam-bhoinnimnô, eka anjirachea zhaddak dakô zaleô ani êkê dakanchê valik anjiram zalim mhonn asat? Toxench kharem udok vhanvta thõisorlem godd udok vhanvum nozo.
Tumchê modem zannvaiechim ani somjikaiechim asat konn? Tãnnim aplea jivitachê borê chalin, mhonngê nomrutaien ani zannvaien kel’leam kornneam vorvim, apunn toslim mhonn dakhounchem,
Punn tumchea kallzant nirddukaiechi kôddsann vô svarti axa asa zalear, tumchi boddai korinakat vo sot tem fottimnim lipoinakat.
Osli zannvai sorgar thaun iena ti sonvsarantli, mon’xa-soimbachi ani devcharachi.
Zõi nirddukai ani apleponn asat, thõi duspôtt ani sogllê torechem vaitt.
Sorgar thaun ieta ti zannvai poilê svater nirmôll; tea bhair xant, dulôb ani bholi; ti konnvallaien bhòrleli ani boream kornneanchem pik dita tosli; ti tonddam polleun kamam korina, ddhongeponnan-ui cholona.
Xanti-korpi mon’xam jitlim xantichim biam vompun vetat, titlem Devak man’ta toslea jivitachi pik tim lunvunk pavtat.
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James
| 4 |
Where do the wars and where do the conflicts among you come from? Is it not from your passions that make war within your members?
You covet but do not possess. You kill and envy but you cannot obtain; you fight and wage war. You do not possess because you do not ask.
You ask but do not receive, because you ask wrongly, to spend it on your passions.
Adulterers! Do you not know that to be a lover of the world means enmity with God? Therefore, whoever wants to be a lover of the world makes himself an enemy of God.
Or do you suppose that the scripture speaks without meaning when it says, “The spirit that he has made to dwell in us tends toward jealousy”?
But he bestows a greater grace; therefore, it says:
“God resists the proud,
but gives grace to the humble.”
So submit yourselves to God. Resist the devil, and he will flee from you.
Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you of two minds.
Begin to lament, to mourn, to weep. Let your laughter be turned into mourning and your joy into dejection.
Humble yourselves before the Lord and he will exalt you.
Do not speak evil of one another, brothers. Whoever speaks evil of a brother or judges his brother speaks evil of the law and judges the law. If you judge the law, you are not a doer of the law but a judge.
There is one lawgiver and judge who is able to save or to destroy. Who then are you to judge your neighbor?
Warning Against Presumption.
Come now, you who say, “Today or tomorrow we shall go into such and such a town, spend a year there doing business, and make a profit”—
you have no idea what your life will be like tomorrow. You are a puff of smoke that appears briefly and then disappears.
Instead you should say, “If the Lord wills it, we shall live to do this or that.”
But now you are boasting in your arrogance. All such boasting is evil.
So for one who knows the right thing to do and does not do it, it is a sin.
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Zhuzam ani zhogddim tumchê mo dem khõi thaun upzotat? Tumchêch bhitôr zhuz kortat team vondovnneam thaun tim upzotat, oxem nhoi?
Tumkam kitem zai tem, tumkam mellona; mhonntôch tumi dusreacho jiv kaddunk toiar astat. Vhôdd axen kiteachê pattim tumi lagtat, punn ti vôst tumchea hatant poddona; tedna tumi tumchê modem zhogddim ani zhuzam kortat. Tumkam zai tem tumkam mellona, kiteak tumi tem Deva lagim maginant.
Tumi girestkai magtat ani Dev ti tumkam dina kiteak vaittovea monan tumi magtat: mhonngê tumcheô vondovnneô bhagoun ti girestkai hogddaunk tumchem mon asa.
Tumi Devak ovisvaxi! Hea sonvsarachi ixttagôt Devachi dusman’kai mhonn nokllot tumi? Kiteak khorench, jim konn hea sonvsarachi ixttagôt zôddtat, tim Devachim dusman zatat.
“Devan amchê bhitôr tthikan korunk Aplo Atmo ghala To amchea mogak premaxen otrekta”, oxem Povitr Pustok sangta tem bexttench dista tumkam?
Tori To odik udarponnan Apli doiallai amkam bhogunk dita; hea pasot Povitr Pustok sangta: “Dev gorvixttank zollta ani khalteank Apli doiallai bhogunk dita.”
Oxem tôr, Devak khaltim zaiat; devcharacher zhuz korat ani to tumchê thaun pollun vetolo.
Jitlim tumi Devak lagim sortat, titlo Dev tumkam lagim sortolo. Patkeamnô, tumche hat nitoll korat! Sonvsaracho ani Devacho borabôr môg korunk sôdtat tim tumi, tumchim kallzam xud’dh korat!
Tumchem dolldirponn polleun khontiborit zaiat ani roddat; hanschê svater rudon korat, ani khuxal aschê svater dukh korat.
Sorvespora mukhar khaltim zaiat ani To tumkam voir kaddtolo.
Mhojeam bhavam-bhoinnimnô, ekamekachem vaitt uloinakat. Jim konn aplea bhavachem vô bhoinnichem vaitt uloitat vô tanchi nit kortat, tim Somurticher add uloitat ani tichi nit kortat; ani Somurtichi tum nit kortai zalear, tum ti pallinãi punn ticho mon’subidar zatai.
Dev ekloch Somurt-Datar ani To ekloch Mon’su-bidar. Taka ekleakuch taronn diunk ani nas korunk tank asa. Punn tujea peleachi nit korunk tum konn?
“Az vô faleam omkea nogrant ami vetelenv, thõi ek voros-bhôr ravtelenv, dhondo kortelenv ani khup girestkai zomoitelenv” — oxem mhonntat tim tumi, mhojem aikat.
Faleam kitem zatelem tem tumi kãich nokllot. Tumchem jivit mhon’llear kitem? Tem dova sarkem: thoddo vêll to dixtti poddta ani uprant nanch zata.
Tumi mhonnchem tem itlench: “Devak zai zalear ami jivim astelenv ani hem vô tem kortelenv.”
Punn atam gorvan bhoron tumi boddai sangtat! Osli boddai sodanch vaitt.
Mhonntôch, jim konn kitem sarkem tem zannont ani tori tem korinant, tankam guneanv asa.
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James
| 5 |
Come now, you rich, weep and wail over your impending miseries.
Your wealth has rotted away, your clothes have become moth-eaten,
your gold and silver have corroded, and that corrosion will be a testimony against you; it will devour your flesh like a fire. You have stored up treasure for the last days.
Behold, the wages you withheld from the workers who harvested your fields are crying aloud, and the cries of the harvesters have reached the ears of the Lord of hosts.
You have lived on earth in luxury and pleasure; you have fattened your hearts for the day of slaughter.
You have condemned; you have murdered the righteous one; he offers you no resistance.
Patience and Oaths.
Be patient, therefore, brothers, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient with it until it receives the early and the late rains.
You too must be patient. Make your hearts firm, because the coming of the Lord is at hand.
Do not complain, brothers, about one another, that you may not be judged. Behold, the Judge is standing before the gates.
Take as an example of hardship and patience, brothers, the prophets who spoke in the name of the Lord.
Indeed we call blessed those who have persevered. You have heard of the perseverance of Job, and you have seen the purpose of the Lord, because “the Lord is compassionate and merciful.”
But above all, my brothers, do not swear, either by heaven or by earth or with any other oath, but let your “Yes” mean “Yes” and your “No” mean “No,” that you may not incur condemnation.
Anointing of the Sick.
Is anyone among you suffering? He should pray. Is anyone in good spirits? He should sing praise.
Is anyone among you sick? He should summon the presbyters of the church, and they should pray over him and anoint [him] with oil in the name of the Lord,
and the prayer of faith will save the sick person, and the Lord will raise him up. If he has committed any sins, he will be forgiven.
Confession and Intercession.
Therefore, confess your sins to one another and pray for one another, that you may be healed. The fervent prayer of a righteous person is very powerful.
Elijah was a human being like us; yet he prayed earnestly that it might not rain, and for three years and six months it did not rain upon the land.
Then he prayed again, and the sky gave rain and the earth produced its fruit.
Conversion of Sinners.
My brothers, if anyone among you should stray from the truth and someone bring him back,
he should know that whoever brings back a sinner from the error of his way will save his soul from death and will cover a multitude of sins.
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Atam tumkam girestank sangtam: tumcher ieunche asat team hal-upodreank lagun vilap ani rudon korat.
Tumcheô girestkaiô kusun geleat ani tumchim vostram sannxen kheleant.
Tumcheam bhangarak ani rupeak kollom’ laglea ani tanchi kollom’ tumcher add govai diteli ani tumchem mas khaun uddoiteli. Nimanne dis pavot ietat, ani tumi punzaileat teô girestkaiô team disank tumkanch girasunk êk uzo.
Tumcheam xetanchi lunvnni kelea team vavraddeank tumi mozuri diunk na: tich atam tumcher add bob marta. Tancheam huielincho sad Sorvespora Sorpodvedar Devachea kanar poddla.
Hea sonvsarant tumchem jivit sust-sukhachem ani dobajeachem zalam, ani oxem tumi gorvam bhaxen chorbevun geleant, punn tumkam marun uddovpacho dis lagim asa.
Niropradi mon’xancher formonn marun tankam tumi jivexim marlim; ani tãnnim tumcher add boll korunk na.
Mhojeam bhavam-bhoinnimnô, Somi ie porian sosnnikai dhôrat. Xetkamteacho ugddas korat: zomin utpon korteli tea moladik pikechi axa dhorun, to xorod-kallachea ani vosont-kallachea pausak sosnnikaien ravta.
Toxench tumi-i sosnnikai dhôrat; thir asum tumcho bhorvanso, kiteak Somi ieuncho zalo.
Tumcher khastichem formonn poddona zaunk, bhavam-bhoinnimnô, ekamekacher gunngunnum nakat; ho polle Nitidar tumchea darachea umbrear ubo asa.
Mhojeam bhavam-bhoinnimnô, Sorvesporachea nanvan uloileat team provadeancho ugddas korat: tankam khup koxtt-dogd sôsche poddle tedna, tãnnim te vhoddê sosnnikaien ghetle; tôr tanchi dêkh gheiat.
Tanchê sosnnikaiê pasot tankam ami subhagi mhonntanv. Jobachê sosnnikaiechi khobor tumi aikolea, ani koso Sorvesporan xevottak taka subham’ axirvad dilo, tem tumi zannont. Kiteak Sorvespor konnvallo ani maiêmogacho.
Choddan-chodd, mhojeam bhavam-bhoinnimnô, soput gheum nakat — zaum sorgachean, zaum sonvsarachean, zaum dusrê koslê-i vostuchean. Tumchem ulovop itlench zaum-di: hôi zalear “Hôi”, ani nam zalear “Na”. Na tôr, tumi Devachê nitik sampoddtelet.
Tumchê modem konn trasank sampoddleant? Tãnnim prarthon korchem. Konn khuxal asat? Tãnnim dhin’vasnnechim gitam gavchim.
Tumchê modem konn piddest asat? Tãnnim povitr-sobhecheam zannteank apounche: hãnnim tanchêr magnnem korchem ani Somiachea nanvan tankam telan makhchim.
Bhavartan kel’lea magnnea vorvim piddest mon’xam piddentlim utthtelim ani Somi tankam novean bholaiki ditolo; ani tãnnim patkam keleant zalear, tankam Devachem bhogsonnem melltelem.
Mhonntôch Devan tumkam bholaiki diunchê khatir ekamekak tumchim patkam ucharat ani ekameka pasot magat. Devak manovlelea mon’xachem magnnem bolladik ani gunnvont.
Elija amchêch bhaxen monis aslo; paus poddona zaunk tannem khotkhotean maglem ani saddê-tin vorsam prithumer paus poddunkuch na.
Uprant tannem novean magnnem kelem ani mollban paus ghalo ani zomnin aplim follam dilim.
Mhojeam bhavam-bhoinnimnô, tumchê modlo konn-konn sota thaun koddsorlim zalear ani dusrim konn tankam portun haddtit zalear,
hãnnim hem motint dhôrchem: jim konn khottea rostean cholteleam patkeank portun haddtat, tim tankam mornnantlim vattaitelim ani zaiteam tancheam patkank Devachem bhogsonnem favo kortelim.
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1 Peter
| 1 |
Peter, an apostle of Jesus Christ, to the chosen sojourners of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,
in the foreknowledge of God the Father, through sanctification by the Spirit, for obedience and sprinkling with the blood of Jesus Christ: may grace and peace be yours in abundance.
Blessing.
Blessed be the God and Father of our Lord Jesus Christ, who in his great mercy gave us a new birth to a living hope through the resurrection of Jesus Christ from the dead,
to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you
who by the power of God are safeguarded through faith, to a salvation that is ready to be revealed in the final time.
In this you rejoice, although now for a little while you may have to suffer through various trials,
so that the genuineness of your faith, more precious than gold that is perishable even though tested by fire, may prove to be for praise, glory, and honor at the revelation of Jesus Christ.
Although you have not seen him you love him; even though you do not see him now yet believe in him, you rejoice with an indescribable and glorious joy,
as you attain the goal of [your] faith, the salvation of your souls.
Concerning this salvation, prophets who prophesied about the grace that was to be yours searched and investigated it,
investigating the time and circumstances that the Spirit of Christ within them indicated when it testified in advance to the sufferings destined for Christ and the glories to follow them.
It was revealed to them that they were serving not themselves but you with regard to the things that have now been announced to you by those who preached the good news to you [through] the holy Spirit sent from heaven, things into which angels longed to look.
Obedience.
Therefore, gird up the loins of your mind, live soberly, and set your hopes completely on the grace to be brought to you at the revelation of Jesus Christ.
Like obedient children, do not act in compliance with the desires of your former ignorance
but, as he who called you is holy, be holy yourselves in every aspect of your conduct,
for it is written, “Be holy because I [am] holy.”
Reverence.
Now if you invoke as Father him who judges impartially according to each one’s works, conduct yourselves with reverence during the time of your sojourning,
realizing that you were ransomed from your futile conduct, handed on by your ancestors, not with perishable things like silver or gold
but with the precious blood of Christ as of a spotless unblemished lamb.
He was known before the foundation of the world but revealed in the final time for you,
who through him believe in God who raised him from the dead and gave him glory, so that your faith and hope are in God.
Mutual Love.
Since you have purified yourselves by obedience to the truth for sincere mutual love, love one another intensely from a [pure] heart.
You have been born anew, not from perishable but from imperishable seed, through the living and abiding word of God,
for:
“All flesh is like grass,
and all its glory like the flower of the field;
the grass withers,
and the flower wilts;
but the word of the Lord remains forever.”
This is the word that has been proclaimed to you.
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Hanv Pedru, Jezu Kristacho apostl, Pontusachea, Galaxiechea, Kapado-xiechea, Aziechea ani Bitiniechea prantamnim ximpoddleleam bhavam-bhoinnink noman kortam. Tumi tumchea khaxa desa thaun pois asleli, Devan vinchleli, vattsur porza.
Aplê sasnnik ievzonnen Deva, amchea Bapan, tumkam Aplim zaunk vinchun kaddleant; Aplo Atmo tumkam diun Tannem tumkam povitr keleant; Jezu Kristak khaltim zaun, Tannem vikrailelea rogtan tumchim patkam dhuun gelim. Devachi doiallai ani xanti chodd ani chodd tumi bhogunk pavum mhonn hanv magtam.
Devak, amchea Somia Jezu Krista-chea Bapak, sodanch vakhannum-ia! To amcho chôdd-chôdd môg korta dekhun, Jezu Kristak mel’leantlo punorjivont korun Tannem amkam novo zolm dila. Oxem amkam atam kedinch sorona toslo bhorvanso asa:
mhonngê Devan Apleam bhurgeank bhasaun dovorlelem jivitachem daiz gheunk ami ravtanv. Hem daiz Tannem tumkam sorgar samballun dovorlam: tem kedinch padd zaunchem na, tem sodankal sundor-sobit urtelem, tachem mol kednanch ubun vechem na.
Tumi bhavartan Jezuk mandun ghetat dekhun, Dev tumkam Aplê podven rakhun dovorta. Oxem tumkam toiar kel’li soddvonn bhogunk tumi axeun ravtat. Kallachea xevottak To ti tumkam ugddapi kortolo.
Mhonntôch atam matso vogôt jin’sam-jin’sanche upodre tumi bhôgche poddlear pasun khuxal ravat.
kiteak tanchê vorvim tumchea bhavartachem mol gomun ieta. Sodam togonam tem bhangar porian ujeant ghalun topastat; toxench hal-upodreamnim tumchea bhavartachi topasnni zata. Ani jedna Jezu Krist dixtti poddtolo, tedna tumkam vakhann’nni, mhoima ani bhovman melltolo.
Tumi Taka polleunk na, tori tumi Tacho môg kortat; tumi ozun Taka pollenant zalearui, Tacher tumi bhavart dovortat. Hea pasot tumi itlê ut’tôm’ khuxalkaien bhòrleat ki ti vornnunk utranch mellchim nant.
Ani hea tumchea bhavartachem sompurnn foll, mhonngê tumchem purnn taronn, tumkam melltelem mhonn tumkam khatri asa.
Heach taronnak provadi ravtale ani zotnaien te tachi sod korit asle; ani Dev tumkam diuncho aslo tea dennea vorvim tãnnim adim-fuddench bhakitam kelim.
Kristacho Atmo provadeam sovem aslo ani Kristan koxtt sõsche asle ani uprant Taka mhoima mellchi asli mhonn teach Atmean tankam adinch sanglelem. Hem sogllem kedna ani koxem ghòddto aslem tem te provadi sodun kaddunk vavurle.
Te porgôtt’tale to sondex apleach faideak nhoi, punn tumchea faideak mhonn Devan provadeank kollit kelem. Ani jem kitem tãnnim sangun dovorlem, tench atam xubhvhortoman porgôttlam team mon’xamnim tumkam ugtem kelem. Hem xubhvhortoman porgôtt’tana Devan sorgar thaun dhaddlolo Povitr Atmo tanchim monam uzvaddaitalo. Devdut legun heam vostunchi ollokh axen gheunk sôdtat.
Hea pasot, tumchim monam sarkim mekllim korun aitim ravat, ani Jezu Krist dixtti poddtolo tedna jem soddvonnechem dennem tumkam melltelem, tacher purnn visvas tthevat.
Devachim khaltim-pallok bhurgim zaiat, ani tumi sot ollkhonasleat tedna tumi tumcheam moriadi bhaileam vondovnneam pormannem choltaleat toxem atam korinakat.
Portench, sogllê tumchê chalint povitrponnim jieiat, kiteak Zannem tumkam apoileant To povitr;
oxench Povitr Pustok sangta: “Hanv povitr dekhun tumi-i povitr zaiat.”
Omko-tomko mhonn pollenastana zonn-ekleacheam kornneam pormannem zonn-ekleachi nit korta Taka tumi “Bapa” mhonnun ulo martat; tea khatir hea pordesant jietana Tachi khori bhokti korun cholat.
Tumi tumcheam purvozam koddchi polkea jivitachi chal ghetleli; tê chalintlim Devan tumkam soddoileant, nhoi koslêch vinaxi vostu vorvim, nhoi mhonn rupea vô bhangara vorvim, punn nixkollonk ani khotavinn Menddreachea, mhonngê Kristachea, omolik rogta vorvim: hacho ugddas dhôrat.
Sonvsar rochchê adim Devan Kristak nemun dovorlolo, punn hea nimannea kallar tumchê khatir Taka porgôtt kelo.
Tachê udexim tumi atam Devacher bhavart dovorla: khorem mhonn’lear, Devan Taka mornnantlo punorjivont korun mhoimek ubarlo dekhun, tumi Devacher bhavart ani bhorvanso dovrunk pavleant.
Sotak khaltim zaun tumi xud’dh zaleant ani atam tumchean khorea monan bhavbhoinn koxim ekamekacho môg korunk zata. Tôr sogllea kallzan ekamekacho môg korat;
kiteak tumkam Devan novo zolm dila: Toch tumcho Bap. To vinaxi nhoi punn ovinaxi. Tannem tumkam Aplea sobda vorvim jivit dilam: ho sôbd jivo ani sasnnak jivo.
Karonn Povitr Pustok oxem mhonnta: “Ak’khem mon’xakull mhonn’lear tonn ani tachi sobitai xetantlea fula itli: tonn sukta, ful bavta,
punn Devacho sôbd sodam-sorvodam togta.” Teach Sobdachem xubhvhor-toman tumkam porgôttlam.
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1 Peter
| 2 |
Rid yourselves of all malice and all deceit, insincerity, envy, and all slander;
like newborn infants, long for pure spiritual milk so that through it you may grow into salvation,
for you have tasted that the Lord is good.
Come to him, a living stone, rejected by human beings but chosen and precious in the sight of God,
and, like living stones, let yourselves be built into a spiritual house to be a holy priesthood to offer spiritual sacrifices acceptable to God through Jesus Christ.
For it says in scripture:
“Behold, I am laying a stone in Zion,
a cornerstone, chosen and precious,
and whoever believes in it shall not be put to shame.”
Therefore, its value is for you who have faith, but for those without faith:
“The stone which the builders rejected
has become the cornerstone,”
and
“A stone that will make people stumble,
and a rock that will make them fall.”
They stumble by disobeying the word, as is their destiny.
But you are “a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may announce the praises” of him who called you out of darkness into his wonderful light.
Once you were “no people”
but now you are God’s people;
you “had not received mercy”
but now you have received mercy.
Christian Examples.
Beloved, I urge you as aliens and sojourners to keep away from worldly desires that wage war against the soul.
Maintain good conduct among the Gentiles, so that if they speak of you as evildoers, they may observe your good works and glorify God on the day of visitation.
Christian Citizens.
Be subject to every human institution for the Lord’s sake, whether it be to the king as supreme
or to governors as sent by him for the punishment of evildoers and the approval of those who do good.
For it is the will of God that by doing good you may silence the ignorance of foolish people.
Be free, yet without using freedom as a pretext for evil, but as slaves of God.
Give honor to all, love the community, fear God, honor the king.
Christian Slaves.
Slaves, be subject to your masters with all reverence, not only to those who are good and equitable but also to those who are perverse.
For whenever anyone bears the pain of unjust suffering because of consciousness of God, that is a grace.
But what credit is there if you are patient when beaten for doing wrong? But if you are patient when you suffer for doing what is good, this is a grace before God.
For to this you have been called, because Christ also suffered for you, leaving you an example that you should follow in his footsteps.
“He committed no sin,
and no deceit was found in his mouth.”
When he was insulted, he returned no insult; when he suffered, he did not threaten; instead, he handed himself over to the one who judges justly.
He himself bore our sins in his body upon the cross, so that, free from sin, we might live for righteousness. By his wounds you have been healed.
For you had gone astray like sheep, but you have now returned to the shepherd and guardian of your souls.
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Hea pasot, vaitt monan kãich korinakat, konnak fotti marinakat, dhongeponnan cholonakat, konnachich nattkai dhorinakat ani chaddiô sap sanginakat.
Tumi halinch zolmak aileant; tôr, zoxem ballam avoichea dudak axetat, toxem tumchea novea jivitak pochta tem osol dud pieunk otrekat; oslea dudan tumi ghott zaun tumi tumchea taronnant vaddtelet.
Kiteak khorench Somi mhonvall-gôdd mhonn tumi chakun ghetlam.
Jivo Fatôr To, mon’xamnim poro ghal’lo, punn Devan vinchun kaddlolo ani Tachê mukhar moladik Fatôr; tôr Tachê sorxim ieiat.
Oxim tumi-i jive fator zaun, tumchem ek jivem devmondir bandon ieunk diat; tantum tumi povitr iadnik zatelet ani Jezu Krista vorvim Devak man’tat tosle atmik iodn bhettoitelet.
Heach pasot Povitr Pustok oxem mhonnta: “Polleiat, Sionant Hanv êk fatôr ubo kortam, vinchun kaddlolo, konnxea-sondhicho moladik fatôr”, ani “Tacher bhavart dovortat tim kedinch lojek sampoddchim nant.”
Mhonntôch tumkam, bhavart dhôrteleank, to fatôr moladik. Punn bhavart dhôrinant tankam, “zo fatôr bandpeamnim poro ghal’lo, toch konnxea-sondhicho fatôr zalo”,
punn mon’xam adllon poddtat toslo fatôr, mon’xank sokla uddoita toslem khoddop.” Sobdacher bhavart dovrunk na mhonnun, tim taka adllon poddtat: hench tankam Devachem nirmonn.
Punn tumi Devan vinchun kaddlelem kull; tumi rajki iadniki-kull; tumi Devachê sevek sonvskarlelem raxttr; tumi Devan Apli korun ghetleli porza. Tannench tumkam patkachea kallokantlim bhair kaddun Aplea mhoimêbhorit uzvaddak pavoileant. Tumchê khatir Apnnem kel’lim ojapanchim kortutvam tumi vakhannchê khatir Devan tumkam vinchun kaddleant.
Adim tumi Devachi porza nhoi asleat, punn atam tumi Tachi porza zaleant; adim tumkam Devachi kaklut mellunk nasli, punn atam tumkam Tachi kaklut mell’lea.
Bhov priticheam bhavam-bhoi-nnimnô, hanv tumkam oso ulo kortam: tumi pordexi ani vattsur dekhun, otmeacher zhuz kortat teô kuddicheô vondovnneô soddun diat.
Amcho bhavart dhorinant team lokam modem, tumchi chal itle mannsugechi zaum-di ki, tumkam tim opradi mhonnun lavun ditat zalearui, tumcheô boreô kornneô polleun, To ietolo tea Zhôddtechea disa, tim Devak vakhannunk pavtelim.
Mon’xa-somazant odhikar asleleam soglleank, Somia pasot, khaltim ravat: zaum somrazak, taka soglleam voir odhikar asa dekhun;
zaum razpalank, kaide môddteleank khast lavunk ani kaide pallteleank vakhannunk tannem tankam nemleat dekhun.
Pixim mon’xam aplem nennarponn dakhoun uloitat; punn tanchem tondd tumi tumcheam boream kornneamnim bond korchem mhonn Devachi khuxi.
Tumi konnachinch chakram nhoi, punn fokot Devachim; dekhun svotontr mon’xam koxim cholat, ani tumchi svotontrtai koslich vikottai dhampun dovrunk vaprinakat.
Soglleam mon’xank manan lêkhat, tumcheam bhavam-bhoinnincho môg korat, Devachi bhokti korat, somrazak man diat.
Chakramnô, tumcheam dhoniank khaltim ravat ani tankam sogllo man diat, nhoich borea ani dulob sobhava-cheank, punn khor mon’xank-ui.
Kiteak, Devak oxem zai mhonn somzun, favo nastana bhogunk poddtat te koxtt sosnnikaien ghetle zalear, hem ek Devachem dennem.
Vaitt kelam mhonnun mar ghetlo zalear, hantum kosli vhoddvik? Punn borem kelam astam khast bhôglear, Deva mukhar mol asa.
Khorench mhonn’lear, Devan tumkam heach khatir apovnnem dilam, kiteak khud’ Kristan tumchê khatir koxtt sõsle ani Apleam panvlamnim tumi cholunk tumkam Tannem dêkh dovorlea.
Tannem koslench patok korunk na, Tachea tonddant koslich lobaddi mellunk na.
Taka jasteo marleô tedna Tannem portun jasteo marunk nant; Taka dogdaitale tedna Tannem konnakuch domkaunk na, punn nitivont Mon’subidarachea hatant visvasan Aplem jivit sôddlem.
Khursar Tannem amcheam patkancho bhar Aplê kuddicher ubarun ghetlo. Patkak patt korun Devak man’ta tê bhaxen ami jieunchê khatir Tannem oxem kelem. Tacheam ghaiamnim tumi borim zaleant.
Sanddleleam xelliam porim, tumi bhonvtaleat, punn atam tumchea khorea Gonvllea ani Rakhnnea-xim Devan tumkam portun haddleant.
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1 Peter
| 3 |
Likewise, you wives should be subordinate to your husbands so that, even if some disobey the word, they may be won over without a word by their wives’ conduct
when they observe your reverent and chaste behavior.
Your adornment should not be an external one: braiding the hair, wearing gold jewelry, or dressing in fine clothes,
but rather the hidden character of the heart, expressed in the imperishable beauty of a gentle and calm disposition, which is precious in the sight of God.
For this is also how the holy women who hoped in God once used to adorn themselves and were subordinate to their husbands;
thus Sarah obeyed Abraham, calling him “lord.” You are her children when you do what is good and fear no intimidation.
Likewise, you husbands should live with your wives in understanding, showing honor to the weaker female sex, since we are joint heirs of the gift of life, so that your prayers may not be hindered.
Christian Conduct.
Finally, all of you, be of one mind, sympathetic, loving toward one another, compassionate, humble.
Do not return evil for evil, or insult for insult; but, on the contrary, a blessing, because to this you were called, that you might inherit a blessing.
For:
“Whoever would love life
and see good days
must keep the tongue from evil
and the lips from speaking deceit,
must turn from evil and do good,
seek peace and follow after it.
For the eyes of the Lord are on the righteous
and his ears turned to their prayer,
but the face of the Lord is against evildoers.”
Christian Suffering.
Now who is going to harm you if you are enthusiastic for what is good?
But even if you should suffer because of righteousness, blessed are you. Do not be afraid or terrified with fear of them,
but sanctify Christ as Lord in your hearts. Always be ready to give an explanation to anyone who asks you for a reason for your hope,
but do it with gentleness and reverence, keeping your conscience clear, so that, when you are maligned, those who defame your good conduct in Christ may themselves be put to shame.
For it is better to suffer for doing good, if that be the will of God, than for doing evil.
For Christ also suffered for sins once, the righteous for the sake of the unrighteous, that he might lead you to God. Put to death in the flesh, he was brought to life in the spirit.
In it he also went to preach to the spirits in prison,
who had once been disobedient while God patiently waited in the days of Noah during the building of the ark, in which a few persons, eight in all, were saved through water.
This prefigured baptism, which saves you now. It is not a removal of dirt from the body but an appeal to God for a clear conscience, through the resurrection of Jesus Christ,
who has gone into heaven and is at the right hand of God, with angels, authorities, and powers subject to him.
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Têch bhaxen, tumi, bailamnô, tumcheam ghovank khalteô zaiat. Oxem tanchê modle konn-ui ozun Sôbd mandun gheunk naslele asat zalear, utram vinnem apleam potinninchê chalinuch te jikon ietele, kiteak apleô potinni mannsugen ani nirmollponnan jietat mhonn te polletele.
Venttlele kens, bhangarache olonkar, nazuk nhesônn, osleam bhaileam vostunchi tumchi xringarnni zaum noiê.
Tumchi xringarnni zaum-di bhitorli, kallzachi, bigoddna tosli: êk xant ani dulôb sobhav, hi asa Deva mukhar chodd mol asleli xringarnni.
Hêch bhaxen, adlea kallar, Devacher visvas tthevun jietaleô teô bhoktivont ostoreô apleam potink khalteô ravun apli xringarnni kortaleô.
Oxi Sara asli; Abrahamak aplo dhoni mhonn ulo marun, ti taka khalti ravo. Boreô kornneo korun jiexeat zalear, tumi ticheô dhuvô; ani tumche poti amchea bhavartache nhoi zaun tumkam koslem vaitt kortit mhonn koslich bhirant vô husko dhorinakat.
Têch porim, potimnô, tumcheam potinnim vangdda ekamekak somzun jieiat; favo to man tankam diat; bail odik osokt zait, tori poti borabôr ti ekach sasnnik jivitachi daijinn. Oxem korxeat zalear, tumcheam prarthnamnim tumkam koslich addkhôll aschi na.
Xekim, tumi sogllim tumchê modem eka monachim zaiat, dusreanchem sukh-dukh tumchem korat, tumcheam bhavam-bhoinnincho môg korat, peleak konnvallaien vagoiat, khaltea kallzachim zaiat.
Vaitt kodinch vaittan farik korinakat, vô beman bemanan; ufrattim, tankam borem magat. Oxench korunk Devan tumkam apoileant ani hê porim axirvadachem daiz tumchem zatelem.
Povitr Pustok oxem mhonnta:
“Tujea jivacho tum môg kortai mum?
Lamb auk, sukh-sontôs tum axetai
mum?
Khotteponn pois kôr, tuji jib damun
dhôr;
fottkirem utor tujea tonddantlem
kodinch bhair soro noie;
sogllem vaitt tem sôdd, borem tem
kôr;
xanti sodun ticheam panvlamnim
chol.
Sorvespor khotteam mon’xank patt
korta,
Sorvesporache dolle boream
mon’xancher asat,
tanchea magnneachi bob Tachea
kanar pavta.”
Borem korpacher tumchem mon asot zalear, konnachean tumkam vaitt korunk zait?
Tori Devak man’ta tê bhaxen jieunchê khatir tumkam kitem-i bhògchem poddlem zalear-ui, tumi khorench subhagi! Mon’xank bhienakat; tanchê pasot akantum nakat.
Ufrattim, Krist tumcho Somi mhonn tumcheam kallzamnim Tachi bhokti korat. Ani “Kristacher kiteak mhonn tumi visvas-bhorvanso dovortat?”, oxem tumchê lagim konnem-i vicharlem zalear, osleank zobab diunk sodanch toiar ravat.
Punn tumcho zobab dulobaien ani mannsugen diat, ani oxem tumchem ontoskornn guneanva-mekllem astelem. Hê bhaxen, Kristachea ekvottant tumi jietat tea borea jivita pasot jim konn tumcheô chaddiô sangtat, tim lojek sampoddtelim.
Ani zôr hi Devachi khuxi, tôr vaitt korun sõschê poros, borem korun koxtt-dogd bhôglear odik borem.
Kiteak mhonn’lear, amchim patkam sarkinch nattak korun amkam Deva sorxim pavounchê khatir, khud’ Kristan êkê pavttin moronn sõslem: niropradi zaun, opradeam pasot To melo.
To amchea vinaxi mon’xa-soimbacho aslo dekhun, Tacho jiv kaddunk pavle; punn Devan Taka punorjivont kelo tedna, To Atmean bhòrlolo ovinaxi zalo.
Ani oso To bondkhonnint asleleam mon’xank soddvonnechi khobor porgottunk gelo.
Magam, Noa tarum bandtalo tea kallar, Dev ozun sosnnikai dhorun aslo tedna, him mon’xam Devak khaltim zaunk raji na zalim; fokot êk dhaktto atth zannancho zomo udka vorvim vattovlo.
Tem udok atam tumkam taronn ditelea batismachi khunna: ho batism kuddi-bhailo mhêll dhuvun kaddina, punn hea batismant Jezu Kristachea punorjivontponna vorvim amchem ontoskornn nitoll zata, ani ami oslea borea ontoskornnan Jezucho pattlav korunk Devak bhas ditanv.
Ho Jezu sorgar bhitôr sorla, ani devdutank, odhikareank ani podveank Apnna khal dovrun Devachea uzveak boslolo asa.
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1 Peter
| 4 |
Therefore, since Christ suffered in the flesh, arm yourselves also with the same attitude (for whoever suffers in the flesh has broken with sin),
so as not to spend what remains of one’s life in the flesh on human desires, but on the will of God.
For the time that has passed is sufficient for doing what the Gentiles like to do: living in debauchery, evil desires, drunkenness, orgies, carousing, and wanton idolatry.
They are surprised that you do not plunge into the same swamp of profligacy, and they vilify you;
but they will give an account to him who stands ready to judge the living and the dead.
For this is why the gospel was preached even to the dead that, though condemned in the flesh in human estimation, they might live in the spirit in the estimation of God.
Christian Charity.
The end of all things is at hand. Therefore, be serious and sober for prayers.
Above all, let your love for one another be intense, because love covers a multitude of sins.
Be hospitable to one another without complaining.
As each one has received a gift, use it to serve one another as good stewards of God’s varied grace.
Whoever preaches, let it be with the words of God; whoever serves, let it be with the strength that God supplies, so that in all things God may be glorified through Jesus Christ, to whom belong glory and dominion forever and ever. Amen.
Trial of Persecution.
Beloved, do not be surprised that a trial by fire is occurring among you, as if something strange were happening to you.
But rejoice to the extent that you share in the sufferings of Christ, so that when his glory is revealed you may also rejoice exultantly.
If you are insulted for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you.
But let no one among you be made to suffer as a murderer, a thief, an evildoer, or as an intriguer.
But whoever is made to suffer as a Christian should not be ashamed but glorify God because of the name.
For it is time for the judgment to begin with the household of God; if it begins with us, how will it end for those who fail to obey the gospel of God?
“And if the righteous one is barely saved,
where will the godless and the sinner appear?”
As a result, those who suffer in accord with God’s will hand their souls over to a faithful creator as they do good.
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Kristan Aplea mon’xasoimbant kosle koxtt-dogd bhôgle hacho ugddas dhôrat, ani oxem korun ghottai gheiat: kiteak jim konn aplea mon’xasoimbant koxtt-dogd sõstat, tim patki-chal ani-anink dhorunk sodinant.
tim kuddicheam vondovnneam pormannem ani-anink cholonant, punn atam thaun Devachi khuxi korun apnnank hea sonvsarant urleat te dis tim kaddtat.
Tumi adim onbhavarteanchê chali pormannem jieleant tim puro: tedna tumchem jivit kamchari aslem, tumcheam vaitt vondovnneam porma-nnem tumi choltaleat, bebdikaiek lobhdol’lim asleat, dumxannamnim dis kaddtaleat, ani vitt haddpachi puttleam-murtinchi bhozônn korun bhonvtaleat.
Hea pasot, nisonttonnak pavoita tea lottant, apnnam borabôr tumi kiteak, oddon vochonant tem tankam somzona, ani tea pasot tumcher jasteo marunk lagtat.
Punn Zo jiveanchi ani mel’leanchi mon’subi korunk toiar asa, tea Mon’subidara mukhar tankam hacho hixôb diuncho poddtolo.
Ani heach pasot mel’leank-ui Soddvonnechi khobor porgôtt keli; hê bhaxen, hea sonvsarant soglleam mon’xam porim tankam mornnachem formonn poddlem zalear-ui, tancheam otmeank tori Devachem jivit mellum-iet aslem.
Soglleam vostuncho xevôtt lagim pavla. Hea pasot, favo tê porim prarthon korchê khatir, xant ravat ani zagrutaien cholat.
Bhov-korun, ekamekak vhodda pritimogan vagoiat, kiteak pritimôg khub-khub patkam kaddun uddoita.
Borê khuxen ekamekak biradd diat.
Zonn-ekleak Devan êk kherit dennem dil’lem asa; tôr bore karbhari koxe heam veg-veglleam denneancho upêg korun ekamekachi chakri korat.
Tujem dennem sondêx divpacho? To Devacho sondêx mhonn ollkhun tuzo sondêx di. Tujem dennem seva korpachi? Dev dita tê ghottaien seva kôr. Hê bhaxen soglleam vostumnim Jezu Krista vorvim Devak vakhann’nni mellteli. Takach mhoima ani podvi sasnnachea sasnnak! Amen!
Bhov priticheam bhavam-bhoinnimnô, tumkam ujeant uddoilelê porim tumchi koddok topasnni zata mhonn ojap zaum nakat: hantum kãi vichitr na.
Punn jitlo tumkam Kristacheam koxttamnim vantto mellta, titlim tumi sontosbhorit zaiat; oxem, jedna To mhoimen dixtti poddtolo, tedna tumi-i sontosan murgott’telet.
Kristachea nanva khatir tumkam beman bhògcho poddlo zalear, tumi subhagi, kiteak mhoimecho Atmo To, Devacho Atmo, tumcher vosti korun asa.
Prannghatki vô chôr vô ghusottnno vô dusrem koslem-i khotteponn korpi mhonnun tumchê modlea konnakuch khast poddchi nhoi;
punn Kristachim mhonnun konnank khast bhôgchi poddli zalear, tankam koslich loz na, portench zalear Kristachea nanva khatir Devak argam diat.
Kiteak mon’subecho vêll pavlo ani Devachea ghorabea thaun ti suru zateli; ani amchê thaim suru zata zalear, Devachem xubhvhortoman manun ghenant tankam kitem ghòddchem na?
Povitr Pustok oxem sangta: “Promannik mon’xak porian soddvônn mellunk avghodd zalear, odhormi ani patki mon’xachem kitem mhonn zaunchem na!”
Mhonntôch, jim konn Devachê khuxê pormannem sõstat, tãnnim borem tem korit ravchem ani aplo jiv aplea Rochnnarachea hatant sôddcho, kiteak To Apleô bhasavnneô visvaxiponnan palltoloch.
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1 Peter
| 5 |
So I exhort the presbyters among you, as a fellow presbyter and witness to the sufferings of Christ and one who has a share in the glory to be revealed.
Tend the flock of God in your midst, [overseeing] not by constraint but willingly, as God would have it, not for shameful profit but eagerly.
Do not lord it over those assigned to you, but be examples to the flock.
And when the chief Shepherd is revealed, you will receive the unfading crown of glory.
Advice to the Community.
Likewise, you younger members, be subject to the presbyters. And all of you, clothe yourselves with humility in your dealings with one another, for:
“God opposes the proud
but bestows favor on the humble.”
So humble yourselves under the mighty hand of God, that he may exalt you in due time.
Cast all your worries upon him because he cares for you.
Be sober and vigilant. Your opponent the devil is prowling around like a roaring lion looking for [someone] to devour.
Resist him, steadfast in faith, knowing that your fellow believers throughout the world undergo the same sufferings.
The God of all grace who called you to his eternal glory through Christ [Jesus] will himself restore, confirm, strengthen, and establish you after you have suffered a little.
To him be dominion forever. Amen.
I write you this briefly through Silvanus, whom I consider a faithful brother, exhorting you and testifying that this is the true grace of God. Remain firm in it.
The chosen one at Babylon sends you greeting, as does Mark, my son.
Greet one another with a loving kiss. Peace to all of you who are in Christ.
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Atam tumchê modem asleleam vhoddilank ulo kortam. Hanv-ui vhoddil ani Kristacheam koxttancho sakxi; prokaschi asa tê mhoiment mhaka-i vantto melltolo. Tôr tumkam oso ulo kortam:
Tumchê adhin kel’lea Devachea hinddachi gonvlleam vori rakhônn korat: tachi kallji gheiat, kaido pallunk konn tumkam boll korta mhonn nhoi, punn ap-khuxen, Devak zai tea pormannem; mhellê zoddichê axen nhoi, punn kallzachê hurben.
Tumchê adhin asleleancher zobordosten odhikar choloinakat, punn tumchea hinddache nomunne zaiat.
Ani Porom’ Gonvlli dixtti poddtolo tedna, bigoddna toslê mhoimecho mukutt tumkam melltolo.
Têch bhaxen tumkam, tornna-tteamnô, ulo kortam: zannteank khaltim zaiat. Sodanch ekameka thãi nomrutaien vagat, kiteak Povitr Pustok oxem sangta: “Dev gorvixttank virôdh korta ani vinomr-khalteam kallzancheank Aplem bholeponn dakhoita.”
Hea pasot, Devachea bollixtt hata khal vinomr-khaltim zaiat ani To tumkam Aplea xubh vellar voir kaddtolo.
Povitr Pustok oxem sangta: “Soglleam tumcheam huskeancho bhar Tacher ghalat, kiteak Taka tumchi kallji asa.”
Chotur ravat, zagrut ravat. Devchar, tumcho dusman, gôroz ghaltelea xinva sarko, apnnak konn-ui girasunk sampddot gai mhonn polleun tumchê bhonvtonnim firot asa.
Devacher thir bhavart dovrun, taka virôdh korat. Sonvsarant ximpo-ddleleam tumcheam bhavam-bhoinnink toxench bhògchem poddta mhonn ugddas dhôrat.
Dev tumcho chôdd môg korta; Tannench tumkam Krista sovem sasnnachê mhoimek apoileant; tôr matso vogôt tumi koxtt-dogd sõslea uprant, Toch tumkam novean somadhan kortolo, tumkam thir ani ghott korun samballtolo.
Taka ki adhikar-podvi sasnnachea sasnnak! Amen.
Silvan amcho visvaxi bhav mhonn dhôrtam; tachea adaran hem lhan potr tumkam boroilam. Tumkam dhir diunk ani hench Devachem khorem dennem mhonn govai diunk mhoji khuxi: tem ghott dhorun ravat.
Tumchê bhaxen Devan vinchun kaddleli Babilonient asa ti povitr-sobha tumkam noman korta. Tosoch Marku mhozo put.
Ekamekak pritimogachi khunna diat.
Kristachea ekvottant asleleam tumam-somestank xanti!
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2 Peter
| 1 |
Symeon Peter, a slave and apostle of Jesus Christ, to those who have received a faith of equal value to ours through the righteousness of our God and savior Jesus Christ:
may grace and peace be yours in abundance through knowledge of God and of Jesus our Lord.
The Power of God’s Promise.
His divine power has bestowed on us everything that makes for life and devotion, through the knowledge of him who called us by his own glory and power.
Through these, he has bestowed on us the precious and very great promises, so that through them you may come to share in the divine nature, after escaping from the corruption that is in the world because of evil desire.
For this very reason, make every effort to supplement your faith with virtue, virtue with knowledge,
knowledge with self-control, self-control with endurance, endurance with devotion,
devotion with mutual affection, mutual affection with love.
If these are yours and increase in abundance, they will keep you from being idle or unfruitful in the knowledge of our Lord Jesus Christ.
Anyone who lacks them is blind and shortsighted, forgetful of the cleansing of his past sins.
Therefore, brothers, be all the more eager to make your call and election firm, for, in doing so, you will never stumble.
For, in this way, entry into the eternal kingdom of our Lord and savior Jesus Christ will be richly provided for you.
Apostolic Witness.
Therefore, I will always remind you of these things, even though you already know them and are established in the truth you have.
I think it right, as long as I am in this “tent,” to stir you up by a reminder,
since I know that I will soon have to put it aside, as indeed our Lord Jesus Christ has shown me.
I shall also make every effort to enable you always to remember these things after my departure.
We did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we had been eyewitnesses of his majesty.
For he received honor and glory from God the Father when that unique declaration came to him from the majestic glory, “This is my Son, my beloved, with whom I am well pleased.”
We ourselves heard this voice come from heaven while we were with him on the holy mountain.
Moreover, we possess the prophetic message that is altogether reliable. You will do well to be attentive to it, as to a lamp shining in a dark place, until day dawns and the morning star rises in your hearts.
Know this first of all, that there is no prophecy of scripture that is a matter of personal interpretation,
for no prophecy ever came through human will; but rather human beings moved by the holy Spirit spoke under the influence of God.
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Hanv Simanv Pedru, Jezu Kristacho sevôk ani apostl, hem potr boroitam. Zankam amchea bhavarta sarko moladik bhavart mell’la, tankam boroitam. Ami bhôztanv tea Devachê, amchea Sodd-vonnara Jezu Kristachê, taronnik doiallaien tumkam ani amkam toch bhavart favo zala.
Devak ani amchea Somia, Jezuk odik-odik ollkhun, tumkam odik ani odik Devachi doiallai ani xanti subham’ponnan bhogunk mellum.
Favo tê porim ami jieunk ani Tachi bhokti korunk goroz titlem Kristan Aplê divia podven amkam dilam. Apli poripurnn ollokh Tannem amkam dilea ani Aplê mhoiment ani vorteponnant vantto gheunk amkam apoileant.
Hea Aplea udar boreponnak lagun unch molachim ani vortim dennim Tannem amkam bhasaileant. Hê porim, sonv-sarantlea kusddeponnantlim ani fottkirê axentlim sutton, tumi Devachea jivitachim bhagidar zaunk pavtat.
Hea khatir, bhavartan tir ravunk ani tumche sugunn vaddounk sogllê umedin tumi vavrunk zai; teach borabôr Devache onbhovi-vagnnuken cholunk proitn korat;
zagrutaien tumcheô vaitt vondovnneô domauncheô; toxench addkhollim modem thir ravat; teach borabôr tumchi bhokti vaddon veteli;
oxench soglleam bhavam-bhoinninchi opurbai tumi korchi ani soglleam mon’xam lagim pritimogan cholchem.
He sugunn tumkam astit ani tantun tumi vaddot vexeat zalear, tumchem jivit bexttem ani nirfoll urchem na; punn tanchê vorvim tumi Jezu Kristak, amchea Somiak, odik-odik ollkhunk pavtelet.
Jeam mon’xank he sugunn nant, tim kurdd’dim vô mottvê dixttichim; aplim adlim patkam dhuun gelim mhonn tim visorleant.
Bhavam-bhoinnimnô, Devan tumkam apoileant ani vinchun kaddleant: hea apovnneachi ani vinchnnukechi khatri thir samballunk umedin vavrat. Oxem korxeat zalear, tumi koddsorun vexeat mhonn bhirantuch na.
Oxem korun, amchea Somia ani Soddvonnara Jezu Kristachea sasnnik rajeant bhitor sorunk, tumkam un-unit ievkar astolo.
Hea pasot, zori tumi heô vostu zannont ani tumkam mell’lam tem sot tumchea jivitant tumi ghott dhorun asat, tori hanv tumkam tancho ugddas korit ravtolom.
Ho sonvsar soddun vochpacho mhozo vogôt lagim pavlo mhonn amchea Somia Jezu Kristan mhaka kolloilam; hea pasot, hanv jivo ason porian heô vostu tumchea monant haddun tumkam zagrut dovorchim mhonn mhaka dista.
Ani hanv morun gelea uprant tumi sodanch heam vostuncho ugddas korcho mhonn hanv umedin vavurtolom.
Amcho Somi Jezu Krist podven ietolo mhonn ami tumkam xikoilem tedna, dusreamnim hikmotin ghôddlolim gop’pam-talam ami tumkam sangunk nant. Na; ami Tachi thôr mhoima amcheam khaxa dolleamnim dekhlea.
“Ho Mhozo bhov opurbaiecho Put; Tacher asa Mhojem dhadosponn”: jedna hem utor dobajik voibhovantlem Taka pavlem, tedna Tannem Deva, Aplea Bapa koddchi mhoima ani man ghetlo.
Ami Tachê borabôr povitr dongrar asleanv tedna, sorgar thaun ail’lo ho tallo ami khaxa aikolo.
Tea bhair amkam odik ghôtt khatri diunk provadeanchem utor asa; taka tumi chit dixeat zalear borem kortelet. Fantem pavot ani sokallchem noketr tumcheam kallzamnim udet porian, kallokant uzvadd ghalto divtti koxi tem utor dhôrat.
Sogllea adim hem zanno zaiat: Povitr Pustokantlê koslêch provadeanchê sangnnechi zonn-eklean ap-apli khasgi somzonni dium nozo.
Provadeancho khõichoch sondêx mon’xanchê khuxentlo upzunk na; punn jedna mon’xamnim Devachea nanvan sondêx dila, tedna Povitr Atmo tankam to sondêx diunk oddun vhortalo.
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2 Peter
| 2 |
There were also false prophets among the people, just as there will be false teachers among you, who will introduce destructive heresies and even deny the Master who ransomed them, bringing swift destruction on themselves.
Many will follow their licentious ways, and because of them the way of truth will be reviled.
In their greed they will exploit you with fabrications, but from of old their condemnation has not been idle and their destruction does not sleep.
Lessons from the Past.
For if God did not spare the angels when they sinned, but condemned them to the chains of Tartarus and handed them over to be kept for judgment;
and if he did not spare the ancient world, even though he preserved Noah, a herald of righteousness, together with seven others, when he brought a flood upon the godless world;
and if he condemned the cities of Sodom and Gomorrah [to destruction], reducing them to ashes, making them an example for the godless [people] of what is coming;
and if he rescued Lot, a righteous man oppressed by the licentious conduct of unprincipled people
(for day after day that righteous man living among them was tormented in his righteous soul at the lawless deeds that he saw and heard),
then the Lord knows how to rescue the devout from trial and to keep the unrighteous under punishment for the day of judgment,
and especially those who follow the flesh with its depraved desire and show contempt for lordship.
False Teachers Denounced. Bold and arrogant, they are not afraid to revile glorious beings,
whereas angels, despite their superior strength and power, do not bring a reviling judgment against them from the Lord.
But these people, like irrational animals born by nature for capture and destruction, revile things that they do not understand, and in their destruction they will also be destroyed,
suffering wrong as payment for wrongdoing. Thinking daytime revelry a delight, they are stains and defilements as they revel in their deceits while carousing with you.
Their eyes are full of adultery and insatiable for sin. They seduce unstable people, and their hearts are trained in greed. Accursed children!
Abandoning the straight road, they have gone astray, following the road of Balaam, the son of Bosor, who loved payment for wrongdoing,
but he received a rebuke for his own crime: a mute beast spoke with a human voice and restrained the prophet’s madness.
These people are waterless springs and mists driven by a gale; for them the gloom of darkness has been reserved.
For, talking empty bombast, they seduce with licentious desires of the flesh those who have barely escaped from people who live in error.
They promise them freedom, though they themselves are slaves of corruption, for a person is a slave of whatever overcomes him.
For if they, having escaped the defilements of the world through the knowledge of [our] Lord and savior Jesus Christ, again become entangled and overcome by them, their last condition is worse than their first.
For it would have been better for them not to have known the way of righteousness than after knowing it to turn back from the holy commandment handed down to them.
What is expressed in the true proverb has happened to them, “The dog returns to its own vomit,” and “A bathed sow returns to wallowing in the mire.”
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Israel-porjê modem kotte provadi ieun gele, toxench tumchê-i modem khotte guru ietele. Te tumchê modem tumchi vatt laitat tosle sota-add xikovnn bhitôr kaddtele, ani apnnank suttka dito Dhoniak patt vollun, apnnachoch rokddo nas korun uddoitele.
Amchê modlim zaitim zannam tanchi pozddi chal dhôrtelim, ani tankam lagun dusro lôk Sotachê Vattechi ninda korunk pavtolo.
Tankam duddvanchi vhôdd axa, ani tumkam khotteô xikovnnô diun te tumcheam poixeamnim apnnank faido kaddtele. Punn magam thaun Mon’subidaran tancher formonn marlelem asa, ani tancho nas kortolo To zagoch asa.
Devdutamnim patok kelem tedna Devan tankam bhogsunk nant, punn Zhôddtechea Disa tanchi mon’subi korunk, Tannem tankam norkant xevttile ani kallokachea konddant sôddle;
Devan adlea kallachea lokak-ui bhogsunk na; punn noxtteanchê prithumecher poriallo dhaddlo tedna, fokot Devak man’ta toslea jivitachea porgôttnnara, Noank, ani tachê borabôr anink sat zannank Tannem vattailim.
Fuddaracheam noxtteam mon’xank dêkh xikounchê khatir, Devan Sodom’ ani Gomorra nograncher khastichem formonn marlem ani tancho bhosm kelo;
ani heam noxtteam mon’xanchem pozddem jivit Lotak kanttallo haddtalem mhonnun, Devan hea Apnnak manovlelea mon’xak nivarlo.
Karonn ho sugunni monis tanchê modem jieun, dispottim tanchim noxttim kortubam polleun ani aikun, apnnachêch bhitôr tollmolltalo.
Mhonntôch bhoktivont mon’xank porikxentlim nivarunk Sorvesporak tank asa, ani noxtteank Zhôddtechea Disa khast lavpa khatir dovrunk Taka podvi asa,
bhov korun pozddê axen kuddicheam vondovnneank lobhdotat ani Tachea odhikarachi beporva kortat tankam.
Ami sangtaleanv te khotte guru, tovnnas ani gorvixtt monis zaun, mhoimevont devdutanchi ninda korunk pattim soronant.
Punn devdut, odik bollixtt ani podvedar zaun-ui, tancher add Sorvespora mukhar koslench garannem vô firiad korinant.
Ginean-nasleleam mon’zatink lôk dhôrta ani marta, osleam mon’zatim sarke he guru; apnnank ollokh na tachi ninda kortat, punn jem apunn nisonttonn haddunk sôdtat, tea nisonttonnak apunnuch sampoddtele.
Dusreank koxtt dileat dekhun, tankam Dev koxtt diun farik kortolo. Disacho porian kamchar tanchem sukh: khorench mhelle monis te, tanchi chal sarki lojechi. Tumchê borabôr jevnnak bostat tedna porian tumkam fottoun khuxi zatat.
Tancheam dolleamnim fokot pordvar ani tanchi patkachi axa kodinch dhadoxi zainam tosli. Othir-osokt mon’xank te fas manddtat. Apli axa bhagounk te ekdom’ huxar. Devacho xirap poddlele monis te!
Nitt marôg soddun vatt chukun gele; Bosorachea puta, Balaamachi, tãnnim vatt dhôrli. Apnnak bori mozuri mellteli mhonn axa dhorun patok korunk to toiar aslo;
punn tachea gaddvanuch tachi axa vaitt mhonn rokddench taka dakhoun dilem: oxi vacha-naslelea gaddvan mon’xa bhaxen uloun provadeachi pisai addaili.
Osle monis sukleleam zhorim sarke, vadollan lottun vhel’leam kupam sarke. Tankam Devan dovorlolo zago mhonn’lear norkantlo kallôk.
Kudde-ponnachea kallokant jieteleam modlim halinch sutton ail’leam amcheam bhavam-bhoinnink he monis ghonn-ghonnit punn polkim bhaxonnam kortat ani aplê pozddê chali vorvim tancheô kuddicheô vondovnneô challoitat.
Tankam apunn svotontrtai ditat mhonn bhasaitat, punn khorem mhonn’lear te apunnuch kusddepo-nnache gulam’: karonn jim konn kiteak-ui apnnancher odhikar cholounk ditat, tim tachim gulam zatat.
Amchea Somia ani Soddvonnara Jezu Kristak ollkhun gheun, mon’xam sonvsarantlea mhelle-ponnantlim mekllim zatat; punn uprant konn-ui teach mhelleponnant portun lollonk vetat zalear ani tea mhelle-ponnachim novean gulam zatat zalear, tanchi gôt adlê goti poros paxtt zali.
Devak man’ta toslea jivitachi vatt ollkholea uprant apnnank dil’li povitr adnea soddun diunchê poros, ti vatt tãnnim ollkhunkuch nasli zalear odik borem zatem.
Êk khori mhonn’nni asa: “Sunnem apnnench onklelem tachê sorxim portun gelem”; ani anink êk mhonn’nni oxi: “Dukornnik nhavoilea uprant ti novean chiklant lollta.” Hem tankam ghòddlem.
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2 Peter
| 3 |
This is now, beloved, the second letter I am writing to you; through them by way of reminder I am trying to stir up your sincere disposition,
to recall the words previously spoken by the holy prophets and the commandment of the Lord and savior through your apostles.
Know this first of all, that in the last days scoffers will come [to] scoff, living according to their own desires
and saying, “Where is the promise of his coming? From the time when our ancestors fell asleep, everything has remained as it was from the beginning of creation.”
They deliberately ignore the fact that the heavens existed of old and earth was formed out of water and through water by the word of God;
through these the world that then existed was destroyed, deluged with water.
The present heavens and earth have been reserved by the same word for fire, kept for the day of judgment and of destruction of the godless.
But do not ignore this one fact, beloved, that with the Lord one day is like a thousand years and a thousand years like one day.
The Lord does not delay his promise, as some regard “delay,” but he is patient with you, not wishing that any should perish but that all should come to repentance.
But the day of the Lord will come like a thief, and then the heavens will pass away with a mighty roar and the elements will be dissolved by fire, and the earth and everything done on it will be found out.
Exhortation to Preparedness.
Since everything is to be dissolved in this way, what sort of persons ought [you] to be, conducting yourselves in holiness and devotion,
waiting for and hastening the coming of the day of God, because of which the heavens will be dissolved in flames and the elements melted by fire.
But according to his promise we await new heavens and a new earth in which righteousness dwells.
Therefore, beloved, since you await these things, be eager to be found without spot or blemish before him, at peace.
And consider the patience of our Lord as salvation, as our beloved brother Paul, according to the wisdom given to him, also wrote to you,
speaking of these things as he does in all his letters. In them there are some things hard to understand that the ignorant and unstable distort to their own destruction, just as they do the other scriptures.
Therefore, beloved, since you are forewarned, be on your guard not to be led into the error of the unprincipled and to fall from your own stability.
But grow in grace and in the knowledge of our Lord and savior Jesus Christ. To him be glory now and to the day of eternity. [Amen.]
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Bhov priticheam bhavam- bhoinnimnô, hem mhojem dusrem potr tumkam; donant-ui amchea bhavartacho ugddas haddun, tacho khoro somôz tumchê bhitôr zagounk hanvem sôdlam.
Jem provadeamnim adinch sangun dovorlelem, tacho ugddas korat; toxench tumcheam apostlamnim tumkam dil’lê amchea Somia ani Soddvonnarachê adneacho-i ugddas korat.
Poilê svater, nimanneam disamnim amchea bhavartacheô moskoreo korpi zaitim zannam ietelim mhonn visronakat. Tim apleam vaitt vondovnneam pormannem choltelim
ani mhonntelim: “Apunn ietolo mhonn tannem bhas dil’li ti khõi pavli atam? Amche purvoz morun gele tedna thaun sogllem toxench cholta, ani rochnnechea orombak thaun-ui toxench.”
Punn orombak mollob aslem ani Devachea utrak prithum’ udkantli ani udka modem upzoli mhonn tim mud’dom’ visortat.
Ani hea udkachêch buddten tea kallachea sonvsaracho nas zalo.
Punn teach Devachea utran atanchem mollob ani atanchi prithum’ ujean lasun uddounk dovorleant; tea disa onbhavarteanchi zhôddti zaun tancho bhosm zatolo.
Priticheam bhavam-bhoinnimnô, hi êk vôst tumi kodinch visrunk favo na: ki Sorvespora mukhar êk dis hozar vorsam sarko ani hozar vorsam eka disa sarkim.
Kãi zonnam To kallav korta mhonn sangtit, punn Sorvespor Apnnem bhasailam tem pallunk kallav korina. Khorem mhonn’lear, To tumkam sosnnikaien vagoita, kiteak konnachench nisonttonn zal’lem Taka naka, soglleamnim aplem jivit bodôl’lelem Taka zai.
Sorvesporacho Dis êk chôr koso ietolo; tea disa mollob goddgoddan nanch zatelem, srixttiche dhatu koddhon vetele, prithumecho ani tantum aslelea sogttacho bhosm zatolo.
Jea disa mollob agttem zaun nanch zatelem ani srixttiche dhatu lasun koddtele, to Devacho Dis vegim pavum mhonn axeun ravat. Ani sogllem hê bhaxen somptelem mhonntôch, tumchem jivit patkavinn ani Devak manovto zaunk zai.
Ami novea mollbachi ani novê prithumechi vatt polletanv, kiteak oxi Devan amkam bhas dilea: thõi sogllem Devak man’ta toxem zatelem.
Dekhun tea mhonnosôr, bhov priticheam bhavam-bhoinnimnô, tumi Taka xantin mellchê khatir, tankta titlê umedin nixkollonkponnan ani guneanva vinnem jieunk vavrat.
Sorvespor bhov sosnnikaiecho; hem tachem mhatmeponn tumchê soddvonne khatir mhonn somzat. Toxench apnnak Devan dil’lê zannvaien, amchea bhov mogachea bhava, Paulun, tumkam boroilam.
Soglleam apleam potramnim to heam vostunchi gozal korta. Tantum somzunk avghodd kãi vixoi melltat: bhavartant xikovnn ani thirai naslolo lôk tancho, ani heram-i Povitr Pustokancho, sarko ôrth bigddaun uddoitat ani oxem aplench nisontton magun ghetat.
Hea pasot, tumi, bhov mogacheam ixttamno, tumkam hanvem xiddkaileant mhonntôch, chotrai dhôrat: na zalear, noxtteam mon’xanchi vankddi vatt dhorun, tumi-i tumchem thirponn sanddun vexeat.
Ufrattim Jezu Kristachi, amchea Somia ani Soddvonnarachi, doiallai bhôgat ani Tacho odik-odik onnbhôv korun gheiat. Taka mhoima atam ani sasnnachea sasnnak! Amen!
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1 John
| 1 |
What was from the beginning,
what we have heard,
what we have seen with our eyes,
what we looked upon
and touched with our hands
concerns the Word of life—
for the life was made visible;
we have seen it and testify to it
and proclaim to you the eternal life
that was with the Father and was made visible to us—
what we have seen and heard
we proclaim now to you,
so that you too may have fellowship with us;
for our fellowship is with the Father
and with his Son, Jesus Christ.
We are writing this so that our joy may be complete.
God Is Light.
Now this is the message that we have heard from him and proclaim to you: God is light, and in him there is no darkness at all.
If we say, “We have fellowship with him,” while we continue to walk in darkness, we lie and do not act in truth.
But if we walk in the light as he is in the light, then we have fellowship with one another, and the blood of his Son Jesus cleanses us from all sin.
If we say, “We are without sin,” we deceive ourselves, and the truth is not in us.
If we acknowledge our sins, he is faithful and just and will forgive our sins and cleanse us from every wrongdoing.
If we say, “We have not sinned,” we make him a liar, and his word is not in us.
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Jivitachea Sobda vixim ho amcho sondêx: To orombak thaun aslo, Taka ami aikola ani amcheanch dolleamnim dekhla, Taka ami tellun pollela. Taka ami amcheanch hatamnim sanspila.
Khorench, Jivit dixtti poddlem, Tem ami dekhlam ani Taka ami govai ditanv. Bapa sovem aslem ani Tannench amkam dakhol kelam tem Sasnnik Jivit ami tumkam porgôtt’tanv.
Tumi-i amchea ekcharant aschê khatir, jem ami pollelam ani aikolam tench ami tumkam-i kollit kortanv. Amcho ekchar mhonn’lear Bapa kodde ani Tachea Puta Jezu Krista kodde.
Amam-somestancho sontôs purnn zaunchê khatir, hem ami tumkam boroitanv.
Tachê koddcho ami aikola ani tumkam ami porgôtt kortanv to sondêx ho: Dev mhonn’lear Uzvadd ani Tachê sovem kosloch kallôk na.
Kallokant ami choltanv astana, Devachea ekcharant ami asanv mhonn ami sanglem zalear, amchim utram ani amchem jivituch êk fôtt, kiteak sota pormannem ami jienanv.
Punn zoso Dev Uzvaddant asa, toxim ami-i Uzvaddant choltanv zalear, ekamekachea ekcharant ami asanv, ani Tachea Puta Jezuchem rogot sogllea patkantlim amkam xud’dh-nirmoll korta.
“Amkam patok na’’, oxem ami mhonn’lem zalear, ami amkanch fottoitanv ani sot amchê sovem na.
Punn amchim patkam ami ollkhun ghetlim zalear, Dev amchim patkam bhôgxita ani sogllea khotteponnantlim amkam nitoll korta, kiteak To visvaxi ani sogllêch vatten boro.
Ami patok korinaslam, oxem ami mhon’nlem zalear, ami Taka fottkiro kortanv ani Tachem utor amchê sovem na zata.
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1 John
| 2 |
My children, I am writing this to you so that you may not commit sin. But if anyone does sin, we have an Advocate with the Father, Jesus Christ the righteous one.
He is expiation for our sins, and not for our sins only but for those of the whole world.
The way we may be sure that we know him is to keep his commandments.
Whoever says, “I know him,” but does not keep his commandments is a liar, and the truth is not in him.
But whoever keeps his word, the love of God is truly perfected in him. This is the way we may know that we are in union with him:
whoever claims to abide in him ought to live [just] as he lived.
The New Commandment.
Beloved, I am writing no new commandment to you but an old commandment that you had from the beginning. The old commandment is the word that you have heard.
And yet I do write a new commandment to you, which holds true in him and among you, for the darkness is passing away, and the true light is already shining.
Whoever says he is in the light, yet hates his brother, is still in the darkness.
Whoever loves his brother remains in the light, and there is nothing in him to cause a fall.
Whoever hates his brother is in darkness; he walks in darkness and does not know where he is going because the darkness has blinded his eyes.
Members of the Community.
I am writing to you, children, because your sins have been forgiven for his name’s sake.
I am writing to you, fathers, because you know him who is from the beginning.
I am writing to you, young men, because you have conquered the evil one.
I write to you, children, because you know the Father.
I write to you, fathers, because you know him who is from the beginning.
I write to you, young men, because you are strong and the word of God remains in you, and you have conquered the evil one.
Do not love the world or the things of the world. If anyone loves the world, the love of the Father is not in him.
For all that is in the world, sensual lust, enticement for the eyes, and a pretentious life, is not from the Father but is from the world.
Yet the world and its enticement are passing away. But whoever does the will of God remains forever.
Antichrists.
Children, it is the last hour; and just as you heard that the antichrist was coming, so now many antichrists have appeared. Thus we know this is the last hour.
They went out from us, but they were not really of our number; if they had been, they would have remained with us. Their desertion shows that none of them was of our number.
But you have the anointing that comes from the holy one, and you all have knowledge.
I write to you not because you do not know the truth but because you do, and because every lie is alien to the truth.
Who is the liar? Whoever denies that Jesus is the Christ. Whoever denies the Father and the Son, this is the antichrist.
No one who denies the Son has the Father, but whoever confesses the Son has the Father as well.
Life from God’s Anointing.
Let what you heard from the beginning remain in you. If what you heard from the beginning remains in you, then you will remain in the Son and in the Father.
And this is the promise that he made us: eternal life.
I write you these things about those who would deceive you.
As for you, the anointing that you received from him remains in you, so that you do not need anyone to teach you. But his anointing teaches you about everything and is true and not false; just as it taught you, remain in him.
Children of God.
And now, children, remain in him, so that when he appears we may have confidence and not be put to shame by him at his coming.
If you consider that he is righteous, you also know that everyone who acts in righteousness is begotten by him.
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Mhojeam supurleam bhurgeamnô, tumi patok korchem nhoi mhonn hanv hem tumkam boroitam. Punn konn-ui patkant poddlim zalear, Bapa mukhar amkam sogllêch vatten Devak man’ta toslo eklo Xerati asa: to Jezu Krist.
Toch amchim patkam nattak korta ti Boli: amchinch nhoi, punn akhea sonvsarachim.
Zôr tôr ami Tacheô adnea palltanv, ami Taka ollkhola mhonn hê khunnê vorvim gomun ieta.
“Mhaka Tachi ollokh asa”, jim konn oxem mhonntat punn Tacheô adnea pallinant, tim mon’xam fottkirim: osleam mon’xam sovem sot na.
Punn Tachea utrak pallo ditat tim Dev amcho kitlo môg korta to sopurnnaien ollkhunk pavleant. Hachêch vorvim ami Tachê sovem asanv mhonn amkam kollon ieta.
Jim konn Deva sovem apunn asat mhonn sangtat, tãnnim Jezu chol’lo toxench cholchem.
Mhojeam mogacheam bhurgeamnô, hanv tumkam novi adnea boroun dhaddinam, punn êk adli adnea, survatek thaun tumi ghetlea tich. Hi adli adnea mhonn’lear tumi poilim thaun ghetlo toch sondêx.
Tori astana, hanv tumkam novean boroun dhaddtam ti khorench novi adnea: karonn kallôk na zata ani khoro Uzvadd porzollunk laglo.
Jim konn apunn Uzvaddant asat mhonntat punn aplea bhavak vô bhoinnik zolltat, tim ozun kallokant asat.
Punn jim konn apleam bhavam-bhoinnincho môg kortat, tim Uzvaddant jietat: tankam adllon poddo-xim korunk kãich na.
Aplea bhavacho vô bhoinnicho dvês kortat tim kallokant asat ani kallokant choltat; oslim mon’xam apunn khõi vetat tem tinch nokllot, kiteak kallokan tanche dolle kurdd’de keleat.
Mhojeam supurleam bhurgeamnô, Tachê nanvim tumchim patkam bhògsoleant dekhun tumkam boroitam.
Avoibapaiamnô, orombak thaun asa Taka tumi ollkhunk pavleant. Tornnatteamnô, tumi Noxtteacher zoit vhelam dekhun tumkam boroitam.
Supurleam bhurgeamnô, tumi Bapak ollkhola dekhun tumkam boroitam. Avoibapaiamnô, orombak thaun asa Taka tumi ollkhola dekhun tumkam boroitam. Tornnatteamnô, tumi bollixtt zaleant, Devachem utor tumchê bhitôr riglam ani tumi Noxtteacher zoit vhelam dekhun tumkam boroitam.
Sonvsaracho ani sonvsarantleam vostuncho môg korinakat. Sonvsaracho môg kortat team mon’xam sovem Bapacho môg na:
kiteak sonvsarant mellta tem itlench: kuddichi moriadi-bhaili vondovnni, dolleanchi lobhi axa ani jivita-boddai. Hem sogllem Bapa-sun nhoi punn sonvsarantlem upzota.
Tôr sonvsar ani tacheô vondovnneô don disam bhitôr nanch zatat. Punn jim konn Devachi khuxi palltat, tim sasnnak jietat.
Mhojeam supurleam bhurgeamnô, xevottacho kall ho. Eklo Krist-Virodhi ieuncho asa mhonn tumi aikolam. Atanch legun zaite Kristache-virodhi dixtti poddleat: hantum amkam ho xevottacho kall mhonn gomun ieta.
Te amchê modle bhair sorleat, punn khorench mhonn’lear amche niz vangddi te nhoi asle; kiteak amche niz vangddi zal’le zalear, amchea sangata te ravto asle; punn sogllech zann amche niz vangddi nhoi mhonn dakhounchê khatir, hem oxem ghoddonk zai aslem.
Tumkam zalear Kristacho Povitr Atmo diun Devan makhleant ani oxem tumkam soglleank sotachi ollokh mell’lea.
Mhonntôch sotachi ollokh tumkam na zal’lê porim tumkam hanvem borounk na, punn portench tumi sot ollkhotat ani sotantli koslich fôtt upzona dekhun, oxem tumkam boroitam.
Fottkirim konn? Jezu, To Krist mhonn mandun ghenant tim. Hinch tim Krist-Virodhi! Bapak toso Putak-ui tim mandun ghenant.
Jim konn Putak nakartat, tankam Bap-ui na. Punn jim konn Putak ollkhun ghetat, tankam Bap-ui asa.
Tumi zalear, zo sondêx orombak thaun aikola, to tumcheam kallzamnim sodam samballat. Survatek thaun aikol’lo sondêx tumchê sovem toglo zalear, tumi-i Puta sovem ani toxench Bapa sovem rigun astelet.
Tannench tumkam hi bhasavnni kelea: Sasnnik Jivitachi bhasavnni !
Tumkam fosounk bhonvtat tanchê vixim, itlem tumkam boroilam.
Deva-koddcho tumi Povitr Atmo ghetla; To tumchê sovem asa mhonntôch dusrea konnachêch xikovnnechi tumkam goroz na. Punn Tacho Atmo tumkam soglli xikovnn dita, ani hi Tachi xikovnn khori, fottkiri nhoi; mhonnun hê Tachê xikovnnê pormannem cholat ani Jezu sovem rigun ravat.
Hea pasot atam, supurleam bhurgeamnô, Tachê sovem rigun ravat. Hê porim, To dixtti poddtolo tea Tachea ienneachea Disa, vhodda visvasan ami Taka ghetelenv, ani lojen Tachê thaun pois vechim nanv.
Dev sogllêch vatten boro mhonn tumi zannont; tôr hem-i zanno zaiat: jim konn Devak man’ta toxem jietat, tim sogllim Tachê thaun zolmoleant.
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1 John
| 3 |
See what love the Father has bestowed on us that we may be called the children of God. Yet so we are. The reason the world does not know us is that it did not know him.
Beloved, we are God’s children now; what we shall be has not yet been revealed. We do know that when it is revealed we shall be like him, for we shall see him as he is.
Everyone who has this hope based on him makes himself pure, as he is pure.
Avoiding Sin.
Everyone who commits sin commits lawlessness, for sin is lawlessness.
You know that he was revealed to take away sins, and in him there is no sin.
No one who remains in him sins; no one who sins has seen him or known him.
Children, let no one deceive you. The person who acts in righteousness is righteous, just as he is righteous.
Whoever sins belongs to the devil, because the devil has sinned from the beginning. Indeed, the Son of God was revealed to destroy the works of the devil.
No one who is begotten by God commits sin, because God’s seed remains in him; he cannot sin because he is begotten by God.
In this way, the children of God and the children of the devil are made plain; no one who fails to act in righteousness belongs to God, nor anyone who does not love his brother.
For this is the message you have heard from the beginning: we should love one another,
unlike Cain who belonged to the evil one and slaughtered his brother. Why did he slaughter him? Because his own works were evil, and those of his brother righteous.
Do not be amazed, [then,] brothers, if the world hates you.
We know that we have passed from death to life because we love our brothers. Whoever does not love remains in death.
Everyone who hates his brother is a murderer, and you know that no murderer has eternal life remaining in him.
The way we came to know love was that he laid down his life for us; so we ought to lay down our lives for our brothers.
If someone who has worldly means sees a brother in need and refuses him compassion, how can the love of God remain in him?
Children, let us love not in word or speech but in deed and truth.
Confidence Before God.
[Now] this is how we shall know that we belong to the truth and reassure our hearts before him
in whatever our hearts condemn, for God is greater than our hearts and knows everything.
Beloved, if [our] hearts do not condemn us, we have confidence in God
and receive from him whatever we ask, because we keep his commandments and do what pleases him.
And his commandment is this: we should believe in the name of his Son, Jesus Christ, and love one another just as he commanded us.
Those who keep his commandments remain in him, and he in them, and the way we know that he remains in us is from the Spirit that he gave us.
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Polleiat, Bapan amcho kedo vhod môg korun dakhoilo to, Khud’ Bap amkam Aplim bhurgim mhonnta, ani khorench ami Tachim bhurgim! Taka ollkhunk na dekhun sonvsar amkam-i ollkhona.
Mhojeam mogacheam bhurgeamnô, atanch thaun ami Devachim bhurgim, punn fuddarak ami kitem zatelenv tem ozun porian ugddapem zaunk na. Punn jea disa tem ugddapem zatelem, tea disa ami Tachê-sarkim zatelenv mhonn amkam khatri asa, kiteak zoso To asa, tosoch ami Taka polletelenv.
Zoso Jezu nibêl xud’dh, toxem Tacher ho bhorvanso dovrun asat tim sogllim apunn-ui nixkollonk zaunk vavurtat.
Jim konn patok kortat, tim Somurtik patt kortat, kiteak patok mhonn’lear Somurtik patt-korop.
Tôr amchim patkam kaddun uddounk To ailo ani Taka koslench patok na mhonn tumi zannont.
Tachê sovem rigun ravtat tim patok korinant, punn patok kortat tãnnim Taka polleunk na ani ollkhunk-ui na.
Priticheam bhur-geamnô, konnakuch tumkam fosounk dinakat: zoso Krist Devak manovlo, toxench Devachê khuxê pormannem jietat tim Devak manovtat.
Jim konn patok kortat, tim devcharachim, karonn devchar orombak thaun patki. Devcharacheam kortubancho bhosm korchê khatiruch Devacho Put ailo.
Jim konn Deva thaun zolmoleant, tim patok korit rauchinant, kiteak Devachi jinn tanchê sovem asa. Deva thaun zolmoleant dekhun tanchean patok korum nozo.
Devachim bhurgim ani devcharachim bhurgim hacheruch ollkhum-ietat: jim konn Devachê khuxê pormannem jienant vô apleam bhavam-bhoinnincho môg korinant, tim Devachim nhoi.
Ekamekacho ami môg korcho: hoch sondêx tumi survatek thaun aikola.
Kain-a sarkim ami zaum noiê: to Noxtteacho put aslo dekhun, aplea bhavacho tannem jiv kaddlo. Kitea pasot tacho jiv kaddlo zait? Kiteak tachim kortubam baskoll aslim, punn tachea bhavacheô kortubam Devak man’tat toslim aslim.
Bhavam-bhoinnimnô, sonvsar tumcho dvês korta zalear, tumi ojap zaum nakat.
Mornnantlim bhair sorun ami Jivitak pavleanv mhonn ami zannonv, karonn amcheam bhavam-bhoinnincho ami môg kortanv.
Môg korinant tim mornnantuch asat. Aplea bhavacho vô bhoinnicho dvês kortat tim mon’xam prannghatki; khõicheach prannghatkea sovem Sasnnik Jivit kednanch asona mhonn tumi zannont.
Tannem amchê pasot Aplo jiv dilo: hachê velean môg kitem tem ami ollkhunk pavleanv. Toxench ami-i amcheam bhavam-bhoinnim pasot amcho jiv diunk zai.
Konna-konnak sonvsarachi girestkai asun-ui gorjek sampoddlelea aplea bhavak vô bhoinnik polleun tanchea kallzant doia-maia upzona zalear, koxê bhaxen Devacho môg tanchê sovem asot?
Supurleam bhurgeamnô, khoro môg mhonn’lear utramnim ani jibenuch nhoi, punn kornneamnim ami dakhounk zai.
Hê ekêch khunnê vorvim ami sota pormannem choltanv mhonn amkam gomum ietelem ani amchim kallzam Tachê mukhar ami xant kortelenv.
Devak sogllem tthavem, ani amchem ontoskornn amkam koslo-i guneanv dakhoit zalear porian, amchea ontoskornna poros Devachem kalliz odik doiall-movall.
Priticheam bhurgeamnô, amchem ontoskornn amcho kosloch guneanv dakhoina zait zalear, Deva mukhar amkam purnn visvas asa;
ani kitem-i ami Tachê lagim maglem zalear, tem amkam Tachê koddchem melltach, kiteak Tacheô adnea ami palltanv ani Taka mandta tem ami kortanv.
Hi tôr Tachi adnea: Tachea Puta Jezu Kristacher ami bhavart dovorcho ani, Tannem amkam adnea dilea tea pormannem, ekamekacho ami môg korcho.
Ani jim konn Tacheô adnea samballtat, tim Deva sovem jietat ani Dev tanchê sovem jieta. Tannem amkam Aplo Atmo dil’lean To amchê sovem jieta mhonn ami ollkhunk pavtanv.
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1 John
| 4 |
Beloved, do not trust every spirit but test the spirits to see whether they belong to God, because many false prophets have gone out into the world.
This is how you can know the Spirit of God: every spirit that acknowledges Jesus Christ come in the flesh belongs to God,
and every spirit that does not acknowledge Jesus does not belong to God. This is the spirit of the antichrist that, as you heard, is to come, but in fact is already in the world.
You belong to God, children, and you have conquered them, for the one who is in you is greater than the one who is in the world.
They belong to the world; accordingly, their teaching belongs to the world, and the world listens to them.
We belong to God, and anyone who knows God listens to us, while anyone who does not belong to God refuses to hear us. This is how we know the spirit of truth and the spirit of deceit.
God’s Love and Christian Life.
Beloved, let us love one another, because love is of God; everyone who loves is begotten by God and knows God.
Whoever is without love does not know God, for God is love.
In this way the love of God was revealed to us: God sent his only Son into the world so that we might have life through him.
In this is love: not that we have loved God, but that he loved us and sent his Son as expiation for our sins.
Beloved, if God so loved us, we also must love one another.
No one has ever seen God. Yet, if we love one another, God remains in us, and his love is brought to perfection in us.
This is how we know that we remain in him and he in us, that he has given us of his Spirit.
Moreover, we have seen and testify that the Father sent his Son as savior of the world.
Whoever acknowledges that Jesus is the Son of God, God remains in him and he in God.
We have come to know and to believe in the love God has for us.
God is love, and whoever remains in love remains in God and God in him.
In this is love brought to perfection among us, that we have confidence on the day of judgment because as he is, so are we in this world.
There is no fear in love, but perfect love drives out fear because fear has to do with punishment, and so one who fears is not yet perfect in love.
We love because he first loved us.
If anyone says, “I love God,” but hates his brother, he is a liar; for whoever does not love a brother whom he has seen cannot love God whom he has not seen.
This is the commandment we have from him: whoever loves God must also love his brother.
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Mhojeam mogacheam bhurgeamnô, Devachea Atmeachem preronn apnnak mell’lam, oxem sangtelea dor-ekleak mandun ghenakat; punn him preronnam kosak lavun, khorench tim Devachea Atmea thaun ietat zalear polleiat, karonn zaite fottkire provadi sonvsarant ailele asat:
Devachea Atmeachea preronna vorvim êk sondêx ieta zalear, hachê voilean to tumi ollkhunk xoktat: Jezu mon’xasoimbant ail’lo Krist mhonn mandun gheta to sogllo sondêx Deva thaun ieta;
ani zo sondêx Jezuk oso mandun ghena, to Deva thaun iena: oslo sondêx Krist-virodheacho. Ho Krist-virodhi ieuncho asa mhonn tumi aikol’lem; khorench mhollear, atam legun to sonvsarant ail’lo asa.
Tumi, Supurleam bhurgeamnô, Devachim ani team fottkiream prova-deancher, tumi zoit vhelam. Karonn Zo tumchê sovem asa, To sonvsarant asa tachê poros odik bollixtt.
Te zalear sonvsarantle; dekhun sonvsarachi bhas te uloitat ani sonvsar tanchem aikota.
Punn ami, Devachim, Jezuche sakxidar, ani jim konn Devak ollkhotat, tim amchem aikun ghetat; jim konn Devachim nhoi, tim amkam kan dinant. Hachêch vorvim konnacho sondêx sotacho ani konnacho fottkiro to ami ollkhunk xoktanv.
Mhojeam opurbaiecheam bhur-geamnô, ekamekacho môg korum-ia, kiteak môg mhonn’lear Deva koddchoch ani jim konn môg kortat, tim Deva thaun zolmoleant ani Devak ollkhotat.
Jim konn môg korinant, tankam Devachi ollokh mellunk na, kiteak Dev mhonn’lear Môguch!
Aplea ekleach Puta udexim ami jieunchê khatir, Devan Taka sonvsarant dhaddlo: hantum Dev amcho môg korta mhonn ugddapem zalem.
Hanv môg mhonntam to ho: ami Devacho môg kela to nhoi, punn Tannem amcho môg kelo to, amchim patkam nattak korunk, boli koso Apleach Putak dhaddun, Aplo môg dakhoilo to.
Mhojeam priticheam bhurgeamnô, Devan zôr amcho itlo môg kelo, ami-i ekamekacho môg korunk zai.
Devak konnench kodinch polleunk na. Punn ami ekamekacho môg kelo zalear, Dev amchê sovem jieta ani Tacho môg amchê sovem sompadnnek pavla.
Tannem Aplo Atmo amkam dila: hê khunnê vorvim ami Tachê sovem jietanv ani To amchê sovem jieta mhonn amkam kollon ieta.
Bapan Aplea Putak sonvsaracho Tarôk koso dhaddlo mhonn ami amcheam dolleamnim pollelam ani hachi ami govai ditanv.
Jim konn Jezu Devacho Put mhonn mandun ghetat, tanchê sovem Dev jieta ani tim Deva sovem jietat.
Dev amcho môg korta, ho môg ami ollkhun ghetla ani tacher ami bhavart tthevla. Dev mhollear Môguch! Jim konn mogant jietat, tim Deva sovem jietat ani Dev tanchê sovem jieta.
Zhôddtechea Disak purnn visvasan ami ravchê khatir amchê sovem môg sompadnnek pavot asa: karonn hea sonvsarant ami Jezu sarkim zait asanv.
Môg asa thõi bhirant na; portench, sopurnn môg bhirant pois korta; kiteak zõi khast asum-iet, thõi bhirant asa; ani zaka bhem dista, tacho môg sompadnnek pavunk na.
Tannem poilo amcho môg kelo dekhun, ami-i môg kortanv.
“Hanv Devacho môg kortam’’, oxem konn mhonntit, punn aplea bhavacho vô bhoinnicho dvês kortit zalear, him mon’xam fottkirim: apunn dekhtat tea bhavacho vô bhoinnicho tim môg korinant zalear, apnnem polleunk na tea Devacho koxim mhonn tim môg kortelim?
Tachê koddchi ami ghetlea ti adnea hi: jim konn Devacho môg kortat, tãnnim apleam bhavam-bhoinnincho-i môg korcho.
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1 John
| 5 |
Everyone who believes that Jesus is the Christ is begotten by God, and everyone who loves the father loves [also] the one begotten by him.
In this way we know that we love the children of God when we love God and obey his commandments.
For the love of God is this, that we keep his commandments. And his commandments are not burdensome,
for whoever is begotten by God conquers the world. And the victory that conquers the world is our faith.
Who [indeed] is the victor over the world but the one who believes that Jesus is the Son of God?
This is the one who came through water and blood, Jesus Christ, not by water alone, but by water and blood. The Spirit is the one that testifies, and the Spirit is truth.
So there are three that testify,
the Spirit, the water, and the blood, and the three are of one accord.
If we accept human testimony, the testimony of God is surely greater. Now the testimony of God is this, that he has testified on behalf of his Son.
Whoever believes in the Son of God has this testimony within himself. Whoever does not believe God has made him a liar by not believing the testimony God has given about his Son.
And this is the testimony: God gave us eternal life, and this life is in his Son.
Whoever possesses the Son has life; whoever does not possess the Son of God does not have life.
Prayer for Sinners.
I write these things to you so that you may know that you have eternal life, you who believe in the name of the Son of God.
And we have this confidence in him, that if we ask anything according to his will, he hears us.
And if we know that he hears us in regard to whatever we ask, we know that what we have asked him for is ours.
If anyone sees his brother sinning, if the sin is not deadly, he should pray to God and he will give him life. This is only for those whose sin is not deadly. There is such a thing as deadly sin, about which I do not say that you should pray.
All wrongdoing is sin, but there is sin that is not deadly.
We know that no one begotten by God sins; but the one begotten by God he protects, and the evil one cannot touch him.
We know that we belong to God, and the whole world is under the power of the evil one.
We also know that the Son of God has come and has given us discernment to know the one who is true. And we are in the one who is true, in his Son Jesus Christ. He is the true God and eternal life.
Children, be on your guard against idols.
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Jim konn Jezuk Krist mhonn bhavartan mandun ghetat, tim Deva thaun zolmoleant. Ani jim konn Bapacho môg kortat, tim Tacheam bhurgeancho-i môg kortat.
Ami Devacho môg kortanv ani Tacheô adnea palltanv zalear, dubhava virêt ami Devacheam bhurgeancho-i môg kortanv mhonn amkam kollon ieta.
Karonn Devacho môg korop mhonngê Tacheô adnea pallop. Ani Tacheô adnea zhodd nhoi,
kiteak zankam Devan zolm dila, tãnnim sonvsaracher zoit vhelam. Sonvsaracher ami zoit vhelam tem hem: amcho bhavart.
Sonvsaracher zoit vhortat tim konn zait? Jezu Devacho Put mhonn bhavart dhôrtat tinch.
Ailo to Jezu Krist; udka ani rogta vorvim To ailo. Udkachêch vorvim nhoi, tôr udka ani rogta vorvim. Ani Povitr Atmo haka govai dita, kiteak Atmo mhonn’lear Sot.
Haka tin govaianchi sakxi asa:
Atmo, udok ani rogot, ani heam tegãichi govaiki êkuch.
Mon’xanchi govaiki ami manun ghetanv; punn Devachi govaiki odik visvas favo asleli. Ani hi govaiki Devan Aplea Puta vixim dil’li asa.
Jim konn Devachea Putacher bhavart dovortat, tanchê sovem hi Devachi govaiki asa. Jim konn bhavart tthevinant, tim Devak fottkiro korun sôddtat, kiteak ji govaiki Devan Aplea Puta vixim dilea, ti tãnnim mandun gheunk na.
Hi asa ti govaiki: Devan amkam Sasnnik Jivit dilam. Ani hem Jivit Tachea Puta sovem asa.
Jeam mon’xam sovem Devacho Put asa, team mon’xank Jivit asa; jeam mon’xam sovem Put na, team mon’xank Jivit-ui na.
Tumchê sovem Sasnnik Jivit asa, kiteak tumi Devachea Putacher bhavart dovorla; hem tumi zanno zaunchê khatir hem sogllem hanvem tumkam boroilam.
Kitem-i ami Devachê khuxê pormannem Tachê lagim magum, To amkam aikota: Tacher ho amcho purnn visvas asa.
Ani zôr sogllim amchim magnnim To aikota mhonn ami zannonv, tôr jem ami Tachê lagim maglam, tem amkam mell’lem mhonn amkam khatri asa.
Jim konn aplo bhav vô bhoinn mornnank pavoina toslem patok korta mhonn polletit, tãnnim tea bhava vô bhoinni khatir prarthon korchem ani oxem tanchê vorvim tea bhavak vô bhoinnik—novean sangtam, mornnak pavoina toslem patok korteleank — Jivit melltelem. Mornnak pavoita toslem patok asa: oslem patok korteleam khatir tumi prarthon korchem mhonn hanv sangina.
Koxê-i bhaxen vaitt korop mhonn’lear patok, punn sogllim patkam mornnak pavoita toslim nhoi.
Jim konn Devachim bhurgim, tim patok korinant, punn Devacho Put tankam ballgun dovorta, ani Noxtteak tancher hat ghalunk koslich podvi na: hem ami zannonv.
Ami Devachim, ani akho sonvsar Noxtteachea tabeant asa: hem-i ami zannonv.
Anink-ui ami zannonv: Devacho Put ailo ani Khorea Devak ollkhunk Tannem amkam poripurnn somzoni dilea. Hea Deva sovem ani Tachea Puta Jezu Krista sovem ami asanv. Hoch To Khoro Dev ani hench tem Sasnnik Jivit.
Priticheam bhurgeamnô, puttleam-murtim sorxilim tumi pois ravchim.
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2 John
| 1 |
The Presbyter to the chosen Lady and to her children whom I love in truth—and not only I but also all who know the truth—
because of the truth that dwells in us and will be with us forever.
Grace, mercy, and peace will be with us from God the Father and from Jesus Christ the Father’s Son in truth and love.
I rejoiced greatly to find some of your children walking in the truth just as we were commanded by the Father.
But now, Lady, I ask you, not as though I were writing a new commandment but the one we have had from the beginning: let us love one another.
For this is love, that we walk according to his commandments; this is the commandment, as you heard from the beginning, in which you should walk.
Many deceivers have gone out into the world, those who do not acknowledge Jesus Christ as coming in the flesh; such is the deceitful one and the antichrist.
Look to yourselves that you do not lose what we worked for but may receive a full recompense.
Anyone who is so “progressive” as not to remain in the teaching of the Christ does not have God; whoever remains in the teaching has the Father and the Son.
If anyone comes to you and does not bring this doctrine, do not receive him in your house or even greet him;
for whoever greets him shares in his evil works.
Although I have much to write to you, I do not intend to use paper and ink. Instead, I hope to visit you and to speak face to face so that our joy may be complete.
The children of your chosen sister send you greetings.
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Amchê sovem riglelem asa ani sasnnak amchê sovem rigun ravtelem tea sota khatir, Hanv, Vhoddil, Devan vinchun kaddlelê ostorek ani ticheam bhurgeank noman kortam. Tumcho hanv khoreponnim môg kortam; hanvuch nhoi, punn sot ollkhunk pavleant tim sogllim.
Sota pormannem ani mogan zôr ami jieleanv, Deva amchea Bapachi ani Bapachea Puta Jezu Kristachi doiallai, konnvallai ani xanti ami sodam bhogunk pavtelenv.
Bapa koddchi zoxi ami adnea ghetlea, toxim sota pormannem tujim bhurgim choltat mhonn polleun, mhaka khub anond bhòglo.
Tujê lagim ekuch magtam: ekamekacho môg korum-ia. Oxem tuka boroun, Bai, êk novi adnea tuka dinam, punn orombak amkam dil’li tich adnea.
Môg korop ani Tacheam adneam pormannem cholop mhonn’lear ekuch; orombak thaun tumi hi adnea aikolea: tichê pormannem cholum-ia.
Jezu Krist mon’xasoimb gheun ailo mhonn mandun ghenant tosle zaite fosovpi sonvsarant ximpoddleat. Konnui osle toreche te, fosovpi ani Krist-Virodhi te.
Chotraien cholat, na zalear sogllo tumcho vavr nirfôll zatolo ani tumkam purnn inam’ mellchem na.
Jim konn Kristachê xikovnnecheam ximam bhitôr ravonant, punn tea-vôn pelean vetat, tanchê sovem Dev na. Jim konn Tannem xikoilam tem samballtat, tanchê sovem Bap ani Put asat.
Veglli kosli-i xikovnn gheun konn-ui tumchê modem ietit zalear, tankam tumchê-xim gheum nakat, ani tankam noman legun korinakat.
Tumi osleank noman korxeat zalear, tancheam noxtteam kortubamnim tumi tanchim bhagidar zatat.
Tumkam zaitem sangchem asa, punn kagdar ani xaien korchem nhoi mhonn mhaka dislem. Punn tumchê-xim ietolom ani tumchê lagim tondda-tonddim uloitolom mhonn mhaka bhorvanso asa, ani oso amcho sontôs sopurnn zatolo.
Devan vinchun kaddlelê, tujê bhoinnichim bhurgim tuka noman kortat.
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3 John
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The Presbyter to the beloved Gaius whom I love in truth.
Beloved, I hope you are prospering in every respect and are in good health, just as your soul is prospering.
I rejoiced greatly when some of the brothers came and testified to how truly you walk in the truth.
Nothing gives me greater joy than to hear that my children are walking in the truth.
Beloved, you are faithful in all you do for the brothers, especially for strangers;
they have testified to your love before the church. Please help them in a way worthy of God to continue their journey.
For they have set out for the sake of the Name and are accepting nothing from the pagans.
Therefore, we ought to support such persons, so that we may be co-workers in the truth.
I wrote to the church, but Diotrephes, who loves to dominate, does not acknowledge us.
Therefore, if I come, I will draw attention to what he is doing, spreading evil nonsense about us. And not content with that, he will not receive the brothers, hindering those who wish to do so and expelling them from the church.
Beloved, do not imitate evil but imitate good. Whoever does what is good is of God; whoever does what is evil has never seen God.
Demetrius receives a good report from all, even from the truth itself. We give our testimonial as well, and you know our testimony is true.
I have much to write to you, but I do not wish to write with pen and ink.
Instead, I hope to see you soon, when we can talk face to face.
Peace be with you. The friends greet you; greet the friends there each by name.
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Hanv, Vhoddil, Gaiusak, mhojea bhov mogachea ani khorea ixttak, noman kortam.
Pritichea ixtta, sogllem tujem borem cholchem mhonn magtam, ani zoxem atmea vatten tum boro asai, toxich tuji kuddichi-i bholaiki bori aschi.
Sotak tum visvaxi ravtai ani sota pormannem tum choltai mhonn thõicheam kãi bhavam-bhoinnimnim ieun govai dilea; hem aikun mhaka khub anond zalo.
Mhojim bhurgim sota pormannem choltat mhonn aikun, hanv itlo sontoxi zatam, ki mhaka hedo vhôdd sontôs diteli dusri koslich khobor na.
Pritichea ixtta, he bhav bhailea ganvche zaun-ui, tum tanchê pasot ghas ghetai mhonn’lear, hem tujem visvaxiponnachem kortub.
Ak’khê povitr-sobhek te tujea pritimogachi govai ditat. Devak mandta tê bhaxen tankam vattek goroz tem dixi zalear, borem kortoloi.
Te vattek lagle fokot Nanva khatir, ani amchea bhavartachim nhoi team mon’xam koddsun te kãich ghenant.
Osleam mon’xank borê bhaxen gheunk ani sota pasot te vavr kortat tantum tankam sohokar diunk amcho kaido.
Tumchê povitr-sobhek hanvem ek potr boroilam; punn thõi podvi choloun murgott’ta to Diotrefes amcho odhikar manun gheunk toiar na.
Hea pasot, hanv iein zalear, to koso cholta tacho soglleank ugddas kortolom, ani amcheô to koxeô chaddiô korta ani amcher koslim boglanttam ghalta, tem-i bhair kaddtolom. Itlench nhoi; punn jim konn amcheam bhavam-bhoinnink gheunk toiar asat, tankam to addaita ani povitr-sobhentlim bhair ghalta!
Pritichea ixtta, osli vaitt dêkh tum dhorinaka, punn borem tem kôr; jim konn borem kortat, tim Devachim bhurgim; punn jim konn vaitt kortat, tãnnim Devak polleunkuch na.
Demetriusa vixim sogllim borem sangun govai ditat; ani khud’ Sot govai dita. Ami-i tachê vixim govai ditanv, ani amchi govaiki khori mhonn tum zannoi.
Anink-ui zaiteô vostu tuka sangpacheô asleô, punn xaien ani likhnnen sangunk mhaka khuxi na.
Khorench mhollear, rokddoch hanv tuka polleunk pavtolom mhonn ravtam, ani tedna tondda-tonddim ami uloitelenv.
Xanti tuka! Tuje ixtt ani ixttinni tuka noman kortat; amcheam bhavam-bhoinnink, ek-ekleachem nanv gheun, vicharlam mhonn sang.
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Jude
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Jude, a slave of Jesus Christ and brother of James, to those who are called, beloved in God the Father and kept safe for Jesus Christ:
may mercy, peace, and love be yours in abundance.
Occasion for Writing.
Beloved, although I was making every effort to write to you about our common salvation, I now feel a need to write to encourage you to contend for the faith that was once for all handed down to the holy ones.
For there have been some intruders, who long ago were designated for this condemnation, godless persons, who pervert the grace of our God into licentiousness and who deny our only Master and Lord, Jesus Christ.
The False Teachers.
I wish to remind you, although you know all things, that [the] Lord who once saved a people from the land of Egypt later destroyed those who did not believe.
The angels too, who did not keep to their own domain but deserted their proper dwelling, he has kept in eternal chains, in gloom, for the judgment of the great day.
Likewise, Sodom, Gomorrah, and the surrounding towns, which, in the same manner as they, indulged in sexual promiscuity and practiced unnatural vice, serve as an example by undergoing a punishment of eternal fire.
Similarly, these dreamers nevertheless also defile the flesh, scorn lordship, and revile glorious beings.
Yet the archangel Michael, when he argued with the devil in a dispute over the body of Moses, did not venture to pronounce a reviling judgment upon him but said, “May the Lord rebuke you!”
But these people revile what they do not understand and are destroyed by what they know by nature like irrational animals.
Woe to them! They followed the way of Cain, abandoned themselves to Balaam’s error for the sake of gain, and perished in the rebellion of Korah.
These are blemishes on your love feasts, as they carouse fearlessly and look after themselves. They are waterless clouds blown about by winds, fruitless trees in late autumn, twice dead and uprooted.
They are like wild waves of the sea, foaming up their shameless deeds, wandering stars for whom the gloom of darkness has been reserved forever.
Enoch, of the seventh generation from Adam, prophesied also about them when he said, “Behold, the Lord has come with his countless holy ones
to execute judgment on all and to convict everyone for all the godless deeds that they committed and for all the harsh words godless sinners have uttered against him.”
These people are complainers, disgruntled ones who live by their desires; their mouths utter bombast as they fawn over people to gain advantage.
Exhortations.
But you, beloved, remember the words spoken beforehand by the apostles of our Lord Jesus Christ,
for they told you, “In [the] last time there will be scoffers who will live according to their own godless desires.”
These are the ones who cause divisions; they live on the natural plane, devoid of the Spirit.
But you, beloved, build yourselves up in your most holy faith; pray in the holy Spirit.
Keep yourselves in the love of God and wait for the mercy of our Lord Jesus Christ that leads to eternal life.
On those who waver, have mercy;
save others by snatching them out of the fire; on others have mercy with fear, abhorring even the outer garment stained by the flesh.
Doxology.
To the one who is able to keep you from stumbling and to present you unblemished and exultant, in the presence of his glory,
to the only God, our savior, through Jesus Christ our Lord be glory, majesty, power, and authority from ages past, now, and for ages to come. Amen.
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Judas, Jezu Kristacho chakôr ani Jakobacho bhav, Devan apoil’leam somestank hem potr boroita. Deva amchea Bapache opurbaiechim bhurgim tumi ani Jezu Kristachea asrea khal tumi surokxit asat.
Devachi doiallai tumi odik-odik bhogunk pavum, tumchem jivit sodam xantin-somadhanan cholum ani tumchê modem pritimôg subham’ponnan vaddot vochum: he mhoje otrek. s1 Khotte Guru
Mhojeam priticheam bhavam-bhoinnimnô, amam-somestanchea taronna vixim hanv tumkam borounk axen otrektalom; punn hea vellar tumkam hanvem borounchi vhôdd goroz asa mhonn mhaka dislem; ani ti mhonn’lear Devacheam soglleam bhoktank sorvkallim dil’lea teach bhavarta pasot tumi dhiran zhuzchem mhonn tumkam ulo marunk.
Tumchê modem kãi zannam guptim ghusleant; magam thaun osleam devdhorm nasleleam mon’xancher khastichem formonn poddlelem asa; amchea Devachi doiallai soddun tim kamcharachi vatt dhôrtat, ani Jezu Krist amcho ekloch Patxai ani Somi mhonn tim mandun ghenant.
Sorvesporan Aplê porjek Ejiptantli soddoili, punn uprant zãnnim bhavart dhorunk na tanchem Tannem nisontton kelem: hem sogllem tumi bêsborim zannont, tori tancho hanv tumkam ugddas kortam.
Devdutancho-i ugddas kortam: tankam vhôdd odhikar dil’lo aslo, punn tãnnim to samballunk na, ani aplem tthikann soddun dilem; Vhoddlea Disachê Zhôddtek Devan tankam kallokachea konddant sasnnak sankllimnim bandun dovorleat.
Têch bhaxen, Sodomacho, Gomorracho ani bhonvtonncheam nograncho lôk pozoddponnant lollon aslo ani soimbacher add xindoll patkam kori, dekhun tankam sasnnachea ujeachi khast poddli: hea lokachi khast amkam soglleank êk xiddkavnni.
Hanv tumkam sangtalom tim devdhorm naslelim mon’xam toxench kortat: apnnankuch fosovpachim sopnnam tanchim. Oslim sopnam gheun tim apleô kuddi bhoxttaitat, Devachea odhikarachi beporva kortat ani mhoimevont devdutank opman’tat.
Mikael mha-devdutan porian oxem korunk na: Moizesachê kuddi vixim devchara kodde vad-vivad kortana, Mikael opmanacheam utramnim tacher khastichem formonn marunk fuddem sorunk na; tannem fokot oxem mhonn’lem: “Sorvespor tujer khastichem formonn marum.”
Punn him mon’xam zalear apunn somzonant team vostunchi ninda kortat; thoddeô vostu tim somzotat khorem, punn fokot soimbachea gunnan, ginean-nasloleam mon’zatim bhaxen, punn heôch vostu tancho nas korun uddoiteleô.
Tanchem kotta! Tãnnim Kain-achi vatt dhôrli; Balaaman kel’lem toxem, duddvachê axek lagun tim tachêch chukik sampoddlim; Korasa bhaxen tim kolpolim ani tachêch bhaxen tanchem nisontton zata.
Tumchê sobhecheam jevnnank tim êk kanttallo: loz nastana pott-bhôr jevtat ani apnnanchoch poramôs kortat. Varem oddun vhorta toslim udok naslelim kupam tim; xorod kallar porian follam dinant toslim zhaddam tim; pallam soit umttun kaddlelim ani sarkinch mel’lim zhaddam tim.
Tim dorianchim unchamboll zal’lim lharam, ani tancho fenno mhonn’lear tanchinch lojechim kortubam. Mollbar zollim-mollim firteleam noketram porim him mon’xam: sasnnak kallka-giddachem kondd tankam nirmil’lem asa.
Adanva pattlo satvo mullpurux Enok, hannem tanchê vixim adim-fuddem oxem bhakit korun dovorlam: “Ho polleiat, hozaranche hozar apleam povitr dutank gheun Sorvespor ieta. Soglleanchi mon’subi korunk ani devdhorm nasleleancher tancheam odhormi kortubam pasot ani tãnnim Devachi ninda kel’lea pasot khastichem formonn marunk To ieta.”
Him mon’xam sodanch gunngunnit astat ani dusreancher guneanv thaptat; tim apleanch vaitt vondovnneam pormannem choltat; tim apnnanchich boddai sangtat, apleach adavak dusreank fulam malltat.
Punn, mhojeam mogacheam bhavam-bhoinnimnô, amchea Somia Jezu Kristacheam Apostlamnim tumkam adim-fuddench sangun dovorlam tacho ugddas korat.
Tãnnim tumkam oxem sanglam: “Nimanneam disamnim apleam khotteam vondovnneam pormannem choltat toslim mon’xam dixtti poddtelim ani tim tumcheô moskoreo kortelim.”
Tinch tim tumchê modem futti ghaltat tim, soimba pormannem choltat tim; tankam Povitr Atmo na.
Punn tumi, mhojeam priticheam bhavam-bhoinnimnô, tumchea bhov povitr bhavartacher tumchem jivit bandun haddat ani Povitr Atmeachea preronnan prarthon korat.
Devachea mogant thir ravat, ani amcho Somi Jezu Krist Aplê kaklutin ditolo tea Sasnnik Jivitachi vatt polleit ravat.
Zancho bhavart donvddollta, tankam doien somzun gheiat;
tankam ujeantlim nivarunk vavrat. Herank chotrai gheun kaklut dakhoiat; tanchea patki jivitacho voso lagla tea angleachi porian vitt dhôrat.
Atam amchea ekleach Devak ani Tarokak vakhannum-ia! Tumchea bhavartantlim tumi koddsorona zaunk tumkam samballunk Taka podvi asa; toxench Aplea mhoimevont mukhamolla mukhar tumkam niropradi korun ani sontosan bhorun haddunk Taka tank asa.
Amchea Somia Jezu Krista udexim hea ekleach Devak mhoima, thorponn, odhikar ani podvi asa kallam-iugam adim thaun, toxench atam-i ani sodam sorvodam. Amen.
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Revelation
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The revelation of Jesus Christ, which God gave to him, to show his servants what must happen soon. He made it known by sending his angel to his servant John,
who gives witness to the word of God and to the testimony of Jesus Christ by reporting what he saw.
Blessed is the one who reads aloud and blessed are those who listen to this prophetic message and heed what is written in it, for the appointed time is near.
Greeting.
John, to the seven churches in Asia: grace to you and peace from him who is and who was and who is to come, and from the seven spirits before his throne,
and from Jesus Christ, the faithful witness, the firstborn of the dead and ruler of the kings of the earth. To him who loves us and has freed us from our sins by his blood,
who has made us into a kingdom, priests for his God and Father, to him be glory and power forever [and ever]. Amen.
Behold, he is coming amid the clouds,
and every eye will see him,
even those who pierced him.
All the peoples of the earth will lament him.
Yes. Amen.
“I am the Alpha and the Omega,” says the Lord God, “the one who is and who was and who is to come, the almighty.”
The First Vision.
I, John, your brother, who share with you the distress, the kingdom, and the endurance we have in Jesus, found myself on the island called Patmos because I proclaimed God’s word and gave testimony to Jesus.
I was caught up in spirit on the Lord’s day and heard behind me a voice as loud as a trumpet,
which said, “Write on a scroll what you see and send it to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.”
Then I turned to see whose voice it was that spoke to me, and when I turned, I saw seven gold lampstands
and in the midst of the lampstands one like a son of man, wearing an ankle-length robe, with a gold sash around his chest.
The hair of his head was as white as white wool or as snow, and his eyes were like a fiery flame.
His feet were like polished brass refined in a furnace, and his voice was like the sound of rushing water.
In his right hand he held seven stars. A sharp two-edged sword came out of his mouth, and his face shone like the sun at its brightest.
When I caught sight of him, I fell down at his feet as though dead. He touched me with his right hand and said, “Do not be afraid. I am the first and the last,
the one who lives. Once I was dead, but now I am alive forever and ever. I hold the keys to death and the netherworld.
Write down, therefore, what you have seen, and what is happening, and what will happen afterwards.
This is the secret meaning of the seven stars you saw in my right hand, and of the seven gold lampstands: the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches.
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Jezu Kristan prokasoilem tem hea pustokar boroil’lem asa: Rokddea-rokddem kitem-kitem ghòddchem asa, tem Apleam sevokank dakhounk, hi prokasnni Tannem Deva koddchi ghetli. Aplea dutak dhaddun Jezun ti prokasnni Aplea sevoka Juanvak kollit kelea.
Apnnem dekhlam titlem-i, ho Juanv hanga sangta ani oxem Devachea utrak ani Jezu Kristan dil’lê govaikek sakxi dita.
Ieuncheô asat team ghòddnneancho kall lagim pavla. Hea pasot jim konn hem bhakit vachtat, ani jim konn tem aikotat ani tantum boroil’lem asa tem palltat, tim subhagi!
Aziechea Prantantleam sat povitr-sobhank Juanv he sondex dhaddta. Zo asa, Zo aslo ani Zo ieuncho asa, To, Tachea xinvasona fuddem asat team sat atmeam borabôr, tumkam Aplo mogacho axirvad dium ani xantin bhorum.
Khatrecho Sakxi, mel’leam modlo punorjivont zal’lo Poilo, sonvsarantleam patxaiancho Patxai, To Jezu Krist.
To amcho môg korta ani Aplea rogtan Tannem amkam amcheam patkantlim soddoileant,
ani Aplea Devachi ani Bapachi seva korunk Tannem amkam ladniki razvoddki keleant, Taka ki mhoima ani podvi sodam-sorvodam. Amen!
Ho polleiat kupam voir To ieta! Sogllim, Taka tôpla tim legun, Taka polletelim. Ani sonvsarantleô soglleô porza Tachem dukh korteleô! Oxench tem zat’lem! Amen!
“Hanv Orômb ani Xevôtt!” “Asa To, aslo To ani ieuncho asa To, Sorvpodvedar”, oxem mhonnta To Somi Dev.
Jezuchea ekvottak ani rajeak lagun sosnnikaien koxtt ani dukhi bhògchim poddto tumcho, hanv bhageli, bhav Juanv. Devachem utor hanvem porgôttlem ani Jezu Kristak hanvem sakxi dili dekhun, Patmos nanvachea zunvear mhaka koidi korun dovorlolo.
To Somiacho Dis aslo. Tea disa Povitr Atmeacho bhar mhojer ailo, ani mhojê pattlean tuturechea avaza sarko êk motto tallo hanvem aikolo;
to oxem mhonntalo: “Tum polletai tem sogllem eka pustokar boroi ani Efez, Smirna, Pergam’, Thiatira, Sardis, Filadelfia ani Laodixeia, heam sat-ui xarancheam povitr-sobhank tem dhaddun di.”
Mhojêkodde uloito tallo, konnacho to polleunk hanv voll’lom tedna, bhangaracheô sat divliô hanvem dekhleô.
Ani team divleam modem Mon’xachea Puta sarko konn-eklo thõi aslo. To pãiam porian lamb ek vostr nheslolo, ani tachea horddeak êk bhangaracho pott’tto bandlolo aslo hanvem dekhlo.
Tachê tokleche kens dhove asle, lonvê sarke, hima bhaxen dhove-ful; ani tache dolle ujea porim zhogzhoktale;
agtteant nirbhêl kel’lê pitullê sarke tache pãi chokchoktale, ani ghosgoxit udkachea lotta sarko tachea talleacho avaz.
Aplea uzvea hatant to sat noketram dhorun aslo, tachea tonddantli donim-i vattamnim pazleli torsad bhair sortali, ani tachem mukhamoll donparchea zhogzhokit suria sarkem rosrostalem.
Hanvem Taka pollelo tedna, êk mel’lo monis koso Tacheam pãiam-xim hanv poddlom. Tannem Aplo uzvo hat mhojer ghalo ani mhonn’lem: “Bhienaka! Hanv To, Poilo ani Nimanno.
Hanv To, Jivo asa To! Hanv mel’lom, punn atam Hanv sorvkallak jivo asam! Mornnacheô ani Patallacheô chaviô Mhojê adhin asat.
Hea pasot, tum polletai titlem-i boroun dovor — zaum atam ghòddta tem, zaum fuddarak ieunchem asa tem.
Mhojea hatant dhôrlelim sat noketram tunvem polleleãi ani toxench sat bhangaracheô divleô, tanchi gupit somzonni hi: sat noketram mhonn’lear sat povitr-sobhanche dut, ani sat divliô mhonngê sat povitr-sobha.”
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Revelation
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“To the angel of the church in Ephesus, write this:
“‘The one who holds the seven stars in his right hand and walks in the midst of the seven gold lampstands says this:
“I know your works, your labor, and your endurance, and that you cannot tolerate the wicked; you have tested those who call themselves apostles but are not, and discovered that they are impostors.
Moreover, you have endurance and have suffered for my name, and you have not grown weary.
Yet I hold this against you: you have lost the love you had at first.
Realize how far you have fallen. Repent, and do the works you did at first. Otherwise, I will come to you and remove your lampstand from its place, unless you repent.
But you have this in your favor: you hate the works of the Nicolaitans, which I also hate.
“‘“Whoever has ears ought to hear what the Spirit says to the churches. To the victor I will give the right to eat from the tree of life that is in the garden of God.”’
To Smyrna.
“To the angel of the church in Smyrna, write this:
“‘The first and the last, who once died but came to life, says this:
“I know your tribulation and poverty, but you are rich. I know the slander of those who claim to be Jews and are not, but rather are members of the assembly of Satan.
Do not be afraid of anything that you are going to suffer. Indeed, the devil will throw some of you into prison, that you may be tested, and you will face an ordeal for ten days. Remain faithful until death, and I will give you the crown of life.
“‘“Whoever has ears ought to hear what the Spirit says to the churches. The victor shall not be harmed by the second death.”’
To Pergamum.
“To the angel of the church in Pergamum, write this:
“‘The one with the sharp two-edged sword says this:
“I know that you live where Satan’s throne is, and yet you hold fast to my name and have not denied your faith in me, not even in the days of Antipas, my faithful witness, who was martyred among you, where Satan lives.
Yet I have a few things against you. You have some people there who hold to the teaching of Balaam, who instructed Balak to put a stumbling block before the Israelites: to eat food sacrificed to idols and to play the harlot.
Likewise, you also have some people who hold to the teaching of [the] Nicolaitans.
Therefore, repent. Otherwise, I will come to you quickly and wage war against them with the sword of my mouth.
“‘“Whoever has ears ought to hear what the Spirit says to the churches. To the victor I shall give some of the hidden manna; I shall also give a white amulet upon which is inscribed a new name, which no one knows except the one who receives it.”’
To Thyatira.
“To the angel of the church in Thyatira, write this:
“‘The Son of God, whose eyes are like a fiery flame and whose feet are like polished brass, says this:
“I know your works, your love, faith, service, and endurance, and that your last works are greater than the first.
Yet I hold this against you, that you tolerate the woman Jezebel, who calls herself a prophetess, who teaches and misleads my servants to play the harlot and to eat food sacrificed to idols.
I have given her time to repent, but she refuses to repent of her harlotry.
So I will cast her on a sickbed and plunge those who commit adultery with her into intense suffering unless they repent of her works.
I will also put her children to death. Thus shall all the churches come to know that I am the searcher of hearts and minds and that I will give each of you what your works deserve.
But I say to the rest of you in Thyatira, who do not uphold this teaching and know nothing of the so-called deep secrets of Satan: on you I will place no further burden,
except that you must hold fast to what you have until I come.
“‘“To the victor, who keeps to my ways until the end,
I will give authority over the nations.
He will rule them with an iron rod.
Like clay vessels will they be smashed,
just as I received authority from my Father. And to him I will give the morning star.
“‘“Whoever has ears ought to hear what the Spirit says to the churches.”’
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“Efezantlê povitr-sobhechea dutak oxem boroi: ‘Aplea hatant sat noketram dhorun asa ani sat bhangara-cheam divleam modem bhonvta Tacho sondêx ho:
Tunvem kitem-kitem kam’ kelãi tem Hanv zannom, kitlo bhar tunvem ghetlai ani kitlê thiraien tum vavurlai, tachi mhaka khobor asa; khotte monis tuka manonant mhonn Hanv zannom; ani konn apostl nhoi astana apunn apostl mhonn sangtat tanchi porikxa tunvem keleai, ani te fottkire mhonn tuka kollon ailam.
Tuka sosnnikai asa, Mhojê pasot tunvem zaitem sõslãi ani kalliz soddunk nãi.
Tori astana, tum poilim Mhozo môg kortaloi toso atam korinãi: hoch tujer add Mhozo xinn.
Tum kitlo khala poddlai tem chint! Tujem jivit bodôl ani poilim kortaloi toxem kôr. Tujem jivit bôdlinam zaxi zalear, Hanv tujê-xim ietolom, tuji divli tichê svatê veli kaddtolom.
Tori hi êk bori vôst tuji: Nikolaitanchea pongddachim mon’xam kortat tacho Mhojêch bhaxen tum dvês dhôrtai.
Jem kitem Atmo povitr-sobhank sangta, tem kan asleleamnim aikunchem: zoit vhortoleank Devachea Voikunttant asa tea Jivitachea rukhachem foll Hanv khaunk ditolom.’ ”
“Smirnentlê povitr-sobhechea dutak oxem boroi: ‘Zo Poilo ani Nimanno, Zo mel’lo ani punorjivont zala, Tacho sondêx ho:
Tuje attevitte Mhaka tthave. Tum gorib mhonn Hanv zannom, punn khorem mhonn’lear tum girest! Judev nhoi astana apunn Judev mhonntat ani tuji ninda kortat tanchi Mhaka khobor asa; khorem mhollear, te Soitanacho êk pongôdd!
Tuka sõsunk poddtelem tachi bhirant dhorinaka. Aik! Tumchi porikxa korunk devchar tumchê modleam kãi zannank bondkhonnint uddoitolo; dha dis tumi attevitte kaddche poddtele. Morunk poddlear porian visvaxi rav, ani Hanv tuka jivitacho mukutt ditolom.
Jem kitem Atmo povitr-sobhank sangta, tem kan asleleamnim aikunchem: zoit vhorteleank dusrea mornnachi bhirantuch na!’ ”
“Pergamachê povitr-sobhechea dutak oxem boroi: ‘Donim-i vattamnim pazleli torsad gheun asa Tacho sondêx ho:
tum khõi ravtai tem hanv zannom: Soitanachem xinvason asa thõi. Mhojem Nanv tum ghott dhorun asai, ani Soitan ravta thõi Mhojea visvaxi sakxidara, Antipasak jivexim marlo tedna porian Mhojer dovorlolo visvas tunvem soddunk nãi.
Tori astana tujer Mhaka êk xinn korcho asa: tumchê modem Balaamachim pattlavdar asat; murtim-puttleank voplelim danam khaun ani kamchar korun Israelacheam putam-dhuvank patkachea fasant ghalunk to Balakak xikoitalo.
Têch bhaxen Nikolaitanchê xikovnnechim kãi pattlavdaram tumchê modem asat.
Hea pasot jivit bodôl, na tôr Hanv rokddo ietolom, Mhojea tonddantli bhair sorta ti torsad gheun tancher add zhuz manddtolom.
Jem kitem Atmo povitr-sobhank sangta, tem kan asleleamnim aikunchem: zoit vhorteleank Hanv liplolo man’na ani êk dhovo fatôr ditolom, ani tacher boroil’lem ek novem nanv. Hem nanv ghetlam tankam mat soddun, anink konnak hea nanvachi khobor na.’ ”
“Thiatirentlê povitr-sobhechea dutak oxem boroi: ‘Ho sondêx Devachea Putacho; Tache dolle ujea porim jhigjhigtat, Tache pãi nirbhêl kel’lê pitullê sarke chokchoktat.
Tum kitem kortai tem hanv zannom. Tum Mhozo môg kortai, tum Mhaka visvaxi ravlai, tum hurben seva kortai, ani koxttam modem thir ravlai: hem sogllem Hanv ollkhotam. Adim poros atam tum odik borem kortai mhonn Mhaka khobor asa.
Tori astana hem Mhaka tujem manona: ti bail Jezabel apunn provadinn mhonn sangun Mhojeam chakrank pozoddponn korunk ani murtim-puttleank bhettoil’lem khann khaunk xikoita ani oxem tankam fosoita, ani tum tika ogo ravtai!
Aplem jivit bodlunk Hanvem tika vêll dila, punn aplem pozddem jivit bodlunk tika mon na.
Polle, Hanv tika pidda dhaddun aplê khatticher uddoitolom, ani tichê borabôr pozoddponn korteleank bharim vollvo-llaitolom; aplim khottim kortubam sanddun aplem jivit tim bôdlinant zalear, Hanv oxem kortolonch.
Ticheam bhurgeancho-i Hanv jiv kaddtolom, ani tedna mon’xanchim monam ani kallzam Hanv topasun kaddtam ani zonn-ekleak ap-apleam kornneam pormannem Hanv farik kortam mhonn soglleam povitr-sobhank kollon ietelem.
Punn tumi heramnim Thiatirent ti khotti xikovnn gheunk na, Soitanache khol gutt mhonntat te tumi xikunk nant, dekhun tumcher anink koslench vozon Hanv ghalcho na.
Punn Hanv iein porian, tumkam asa to khoro bhavart mat thir samballat.
Zoit vhorteleank ani xevôtt porian Mhoji chakri korteleank Mhojea Bapa koddsun Hanvem ghetla toch odhikar taka raxttrancher ditolom ani, matiecheam aidonancho churo kortat toxem, to lokhonddachê betkattien tancher raj choloitolo.
Ani Hanv taka fantea velem Noketr ditolom.
Jem kitem Atmo povitr-sobhank sangta, tem kan asleleamnim aikunchem.’”
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Revelation
| 3 |
“To the angel of the church in Sardis, write this:
“‘The one who has the seven spirits of God and the seven stars says this: “I know your works, that you have the reputation of being alive, but you are dead.
Be watchful and strengthen what is left, which is going to die, for I have not found your works complete in the sight of my God.
Remember then how you accepted and heard; keep it, and repent. If you are not watchful, I will come like a thief, and you will never know at what hour I will come upon you.
However, you have a few people in Sardis who have not soiled their garments; they will walk with me dressed in white, because they are worthy.
“‘“The victor will thus be dressed in white, and I will never erase his name from the book of life but will acknowledge his name in the presence of my Father and of his angels.
“‘“Whoever has ears ought to hear what the Spirit says to the churches.”’
To Philadelphia.
“To the angel of the church in Philadelphia, write this:
“‘The holy one, the true,
who holds the key of David,
who opens and no one shall close,
who closes and no one shall open,
says this:
“‘“I know your works (behold, I have left an open door before you, which no one can close). You have limited strength, and yet you have kept my word and have not denied my name.
Behold, I will make those of the assembly of Satan who claim to be Jews and are not, but are lying, behold I will make them come and fall prostrate at your feet, and they will realize that I love you.
Because you have kept my message of endurance, I will keep you safe in the time of trial that is going to come to the whole world to test the inhabitants of the earth.
I am coming quickly. Hold fast to what you have, so that no one may take your crown.
“‘“The victor I will make into a pillar in the temple of my God, and he will never leave it again. On him I will inscribe the name of my God and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, as well as my new name.
“‘“Whoever has ears ought to hear what the Spirit says to the churches.”’
To Laodicea.
“To the angel of the church in Laodicea, write this:
“‘The Amen, the faithful and true witness, the source of God’s creation, says this:
“I know your works; I know that you are neither cold nor hot. I wish you were either cold or hot.
So, because you are lukewarm, neither hot nor cold, I will spit you out of my mouth.
For you say, ‘I am rich and affluent and have no need of anything,’ and yet do not realize that you are wretched, pitiable, poor, blind, and naked.
I advise you to buy from me gold refined by fire so that you may be rich, and white garments to put on so that your shameful nakedness may not be exposed, and buy ointment to smear on your eyes so that you may see.
Those whom I love, I reprove and chastise. Be earnest, therefore, and repent.
“‘“Behold, I stand at the door and knock. If anyone hears my voice and opens the door, [then] I will enter his house and dine with him, and he with me.
I will give the victor the right to sit with me on my throne, as I myself first won the victory and sit with my Father on his throne.
“‘“Whoever has ears ought to hear what the Spirit says to the churches.”’”
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“Sardisantlê povitr-sobhechea dutak oxem boroi: ‘Devache sat atme ani sat noketram dhorun asa Tacho ho sondêx: Tum kitem kortai tem hanv zannom. Lôk tum jivo asai mhonn dhôrta, punn khorench mhonn’lear tum mel’lo asai.
Tujem jivit Mhojea Devacheam dolleam mukhar sopurnn mhonn Mhojean mhonnunk zaina dekhun, zago za, ani jem kitem tuka ozun urlam, taka novi ghottai di; na tôr tem-i sarkench morun vetelem.
Hea pasot kosli xikovnn tuka dil’li ani tunvem aikol’li ticho ugddas kôr, ti samball ani tujem jivit bodôl. Tum zago zaina zaxi zalear, chôr koso Hanv ietolom, ani Hanv ieun tujer poddtolom ti ghoddi tuka kollchi porian na.
Punn Sardisant tumchê modleam kãi zannamnim aplim vostram nitoll samball’leant; tim Mhojê borabôr dhovem nhesun bhonvtelim, karonn oxem korunk tim purtim.
Zoit vhortoleank osli dhovi nhesônn Dev nhesoitolo ani tanchem nanv Jivitachea pustoka velem Hanv kaddun uddouncho na, punn Mhojea Bapa mukhar ani Tacheam dutam hujir tim Mhojim mhonn ollkhun ghetolom.
Jem kitem Atmo povitr-sobhank sangta, tem kan asleleamnim aikunchem.’ ”
“Filadelfientlê povitr-sobhechea dutak oxem boroi: ‘Zo Povitr ani Khoro, Tacho ho sondêx: Tachê lagim Davidachi chavi asa: jem To ugôddta tem konnacheanuch dhampunk zaina, jem To dhampta tem konnacheanuch ugddunk zaina.
Tum kitem kortai tem Hanv zannom; tujê fuddem Hanvem ek dar ugôddlam, tem konnacheanuch dhampunk zaina. Tuka ili-xi xokti asa, tori Mhoji xikovnn tunvem pall’leai ani Mhaka tum visvaxi ravlai.
Polle, Soitanacheam pongddacheank, Judev nhoi astam apunn Judev mhonn sangtat team fottkireank, tujê mukhar haddtolom ani tuka pãiam poddunk laitolom; tuzo Hanv môg kortam mhonn tedna tankam kolltelem.
Addkhollimnim thir ravunk Mhoji adnea tunvem pall’leai dekhun, Hanv-ui Mhojê pallien akhea sonvsaracher ieunchem asa tea noxttantlo tuka vattaitolom; hem noxtt soglleam lokanchi porikxa korchê khatir sonvsaracher ietelem.
Hanv ieuncho zalom. Tuka asa to bhavart surokxit samball; tujea zoitacho mukutt tujê koddcho kaddunk konnakuch dium naka.
Zoit vhorteleank Mhojea Devachea Mondirantle Hanv khambe kortolom, ani thõisorlim tim anink bhair sorchim nant. Tancher Mhojea Devachem Nanv ani Mhojea Devachea Xarachem nanv, mhonngê Mhojea Deva koddsun sorgar thaun denvto novea Jeruzaleachem nanv, Hanv boroitolom. Mhojem-i novem Nanv Hanv tacher boroitolom.
Jem kitem Atmo povitr-sobhank sangta, tem kan asloleamnim aikunchem.’ ”
“Laodixeientlê povitr-sobhechea dutak oxem boroi: ‘Zo Amen, Zo Visvaxi ani Khoro Sakxi, akhê Devachê rochnecho Orômb, Tacho ho sondêx:
Tum kitem kortai tem Hanv zannom. Tum xello-i nhoi ani un-ui nhoi. Kitem tori êk, xello vô un, tum zaunk zai asloi!
Punn, xello-i ani un-ui nhoi zaun, tum xellmoddo dekhun, tuka Hanv onkun Mhojea tonddantlo bhair uddoitolom!
“Hanv girest ani xrimont, ani mhaka kãi unnem na”, oxem tum mhonntai; punn kitlo tum dolldiro, konixtt, gorib, kurddo ani vingllo, tem tum noklloi.
Hea pasot Hanv tuka hi budh ditam: girest zaunchê khatir Mhojê koddsun ujean nirbhel kel’lem bhangar tum viktem ghe, ani tuka nhesunk ani tujea vinglleponnachi loz dhampunk dhovim vostram ghe, ani tuka dixtti poddchê khatir dolleank kaddunk lêp ghe.
Zancho Hanv môg kortam, tankam Hanv zupatti ditam ani dêkh xikoitam. Hea khatir hurben bhoron tujem jivit bodôl.
Ho polle Hanv darachea umbrear asam ani darar martam; Mhozo tallo aikun konn Mhaka dar ugtem kortit, tanchea ghorant Hanv bhitôr sortolom, tanchê borabôr jevtolom, ani tim Mhojê borabôr jevtelim.
Hanv zoitivont zalam ani atam Mhojea Bapachê kuxik Tachea xinvasonar boslam, têch porim zoit vhorteleank Mhojê kuxik Mhojea xinvasonar bosunk ditolom.
Jem kitem Atmo povitr-sobhank sangta, tem kan asloleamnim aikunchem.’ ”
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Revelation
| 4 |
After this I had a vision of an open door to heaven, and I heard the trumpetlike voice that had spoken to me before, saying, “Come up here and I will show you what must happen afterwards.”
At once I was caught up in spirit. A throne was there in heaven, and on the throne sat
one whose appearance sparkled like jasper and carnelian. Around the throne was a halo as brilliant as an emerald.
Surrounding the throne I saw twenty-four other thrones on which twenty-four elders sat, dressed in white garments and with gold crowns on their heads.
From the throne came flashes of lightning, rumblings, and peals of thunder. Seven flaming torches burned in front of the throne, which are the seven spirits of God.
In front of the throne was something that resembled a sea of glass like crystal.
In the center and around the throne, there were four living creatures covered with eyes in front and in back.
The first creature resembled a lion, the second was like a calf, the third had a face like that of a human being, and the fourth looked like an eagle in flight.
The four living creatures, each of them with six wings, were covered with eyes inside and out. Day and night they do not stop exclaiming:
“Holy, holy, holy is the Lord God almighty,
who was, and who is, and who is to come.”
Whenever the living creatures give glory and honor and thanks to the one who sits on the throne, who lives forever and ever,
the twenty-four elders fall down before the one who sits on the throne and worship him, who lives forever and ever. They throw down their crowns before the throne, exclaiming:
“Worthy are you, Lord our God,
to receive glory and honor and power,
for you created all things;
because of your will they came to be and were created.”
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Hea uprant, mhaka hem dorxon mell’lem: ovchituch sorgar ek ugttem dar hanvem pollelem. Ani tuturê sarko sadovto, hanvem adim aikol’lo tallo mhaka oxem mhonn’talo: “Hangasôr voir ie, ani fuddarak kitem ghòddchem asa tem Hanv tuka dakhoitolom.”
Tednanch Povitr Atmean mhaka Aplea tabeant ghetlo. Thõi sorgar konn-eklo bosun asto ek xinvason aslem hanvem dekhlem.
Ani thõi bosun asleleachem mukhamoll eka jhighikit mannka porim ani eka tambddea motia vori zhog-zhoktalem; xinvasona bhonvtim pachu sarkem ek donddubal aslem.
Hea xinvasona bhonvtim chovis sodreo asleô ani tancher dhovem nheslele ani tokler bhangarache mukutt ghalun aslele chovis zannte asle.
Xinvasona thaun bhair sortalim zhoglannim ani goddgoddeancho avaz. Xinvasona mukhar sat pettlele dive zolltale te Devachê chakrek aslele sat atme.
Toxench xinvasona mukhar suriakanta vori aspas porzolltolo konvchecho somdir koso aslo. Modem xinvasona bhonvtonnim, pattlean ani fuddlean zaiteam dolleancheô chear jiveô rochnna asleô.
Poili rochnna eka xinva bhaxen distali, dusri eka paddkulea bhaxen, tisrek eka mon’xachem tondd aslem, ani chovti rochnna êkê udd’to ghonni sarki distali.
Char-ui jiveam rochnnank, ek-ekleak, sov pakotte asle ani tankam sobhonvtim, bhailean ani bhitorlean, khub dolle asle. Dis ani rat tham-bonastana teô rochnna oxem gait asleô:
“Povitr, Povitr, Povitr
Sorvespor Dev, Sorvpodvedar!
To aslo, To asa,
ani To ieuncho asa!”
Jitlê pavtti teô rochnna xinvasonar boslolo asa ani sodam-sorvodam jieta Taka mhoimechim, stutichim ani dhin’vasnnechim gitam gaitaleô,
titlê-i pavtti chovis-ui zannte xinvasonar boslolo asa Tacheam pãiam poddtale ani sodam-sorvodam jieta Tachi puza kortale. Aple mukutt xinvasona mukhar uddoun te mhonntale:
“Sorvespora, amchea Deva,
soglleam vostuncho Rochnnar Tum,
Tujê khuxen teô rochun aileat ani
vortunk lagleat,
dekhun, Tuji podvi ollkhun,
soglleamnim Tuka
mhoima ani bhovman diunk favo.”
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Revelation
| 5 |
I saw a scroll in the right hand of the one who sat on the throne. It had writing on both sides and was sealed with seven seals.
Then I saw a mighty angel who proclaimed in a loud voice, “Who is worthy to open the scroll and break its seals?”
But no one in heaven or on earth or under the earth was able to open the scroll or to examine it.
I shed many tears because no one was found worthy to open the scroll or to examine it.
One of the elders said to me, “Do not weep. The lion of the tribe of Judah, the root of David, has triumphed, enabling him to open the scroll with its seven seals.”
Then I saw standing in the midst of the throne and the four living creatures and the elders a Lamb that seemed to have been slain. He had seven horns and seven eyes; these are the [seven] spirits of God sent out into the whole world.
He came and received the scroll from the right hand of the one who sat on the throne.
When he took it, the four living creatures and the twenty-four elders fell down before the Lamb. Each of the elders held a harp and gold bowls filled with incense, which are the prayers of the holy ones.
They sang a new hymn:
“Worthy are you to receive the scroll
and to break open its seals,
for you were slain and with your blood you purchased for God
those from every tribe and tongue, people and nation.
You made them a kingdom and priests for our God,
and they will reign on earth.”
I looked again and heard the voices of many angels who surrounded the throne and the living creatures and the elders. They were countless in number,
and they cried out in a loud voice:
“Worthy is the Lamb that was slain
to receive power and riches, wisdom and strength,
honor and glory and blessing.”
Then I heard every creature in heaven and on earth and under the earth and in the sea, everything in the universe, cry out:
“To the one who sits on the throne and to the Lamb
be blessing and honor, glory and might,
forever and ever.”
The four living creatures answered, “Amen,” and the elders fell down and worshiped.
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Xinvasonar bosun aslo Tachea uzvea hatant êk kovllo hanvem dekhlo; fuddlean-pattlean tacher boroil’lem aslem, ani sat xik’ke marun to bond kel’lo aslo.
Ani hanvem êk khoddegant devdutak pollelo; to vhoddlean oso arddolo: “He xik’ke foddunk ani kovllo ugddunk konnak tank asa?”
Punn sorgar, nhoi mhonn sonvsarant ani mel’leanchea konddant porian, kovllo ugto korunk ani vachunk tank aslolo konnuch mell’lunk na.
Kovllo ugddunk ani to vachunk purto konnuch mell’lo na dekhun hanv dukamnim roddlom.
Tedna zannteam modlea eklean mhaka mhonn’lem: “Roddum naka; polle, Judachea kullantlea Xinvan, Davidachê Kombren, zoit vhelem; te sat xik’ke foddunk ani kovllo ugddunk Taka tank asa.”
Tedna polle zalear, char jiveam rochnnam ani zannteam modem xinvasonachea mazar êk Menddro ubo aslolo hanvem dekhlo; hea Menddreak jivexim marlolo mhonn Tache ghai dakhoitale; Taka sat xingam ani sat dolle asle; he dolle mhollear Devachê sevek aslele ani akhea sonvsarant pattoil’le sat atme.
Fuddem sorun Menddrean xinvasonar bosun Asloleachea uzvea hatantlo kovllo ghetlo.
Tannem to ghena fuddem, char jiveô rochnna Menddrea mukhar sorpott poddleô; toxench chovis zannte-i sorpott poddle. Hanchê modlea zonn-eklea lagim êk kin’nori asli ani dhumpan bhòrlelim bhangarachim aidonam; him aidonam mhonn’lear bhoktanchim magnnim.
Te ek novem git oxe gaitale:
“Kovllo gheunk
ani tache xik’ke foddunk Tum purto,
karonn Tuzo jiv kaddlo;
ani soglleam kullancheam,
soglleam bhasancheam,
soglleam porzancheam
ani raxttrancheam mon’xank
Tujea vikrail’lea rogta udexim
Tunvem soddoun Devak dileãi.
Amchea Devachi seva korunk
Tunvem tankam Tujê razpodvent
ani iadnikent vantto diloi,
ani tim prithumer raj choloitelim.”
Mhojea dorxonant devdutanchê êkê urponjicho tallo hanvem aikolo. Te xinvasona, jiveam rochnnam ani zannteam bhonvtonnim asle. Tancho ankddo mhonn’lear kottincheô kotti ani hozaranche hozar.
Ani te soglle arddun oxem gaitale:
“Jivexim marlelea Menddreak
favo soglli podvi,
toxench doulôt, zannvai, boll,
mhoima, stuti ani vakhann’nni!”
Ani sorga veleô ani sonvsarantleô, patallantleô ani somdirantleô soglleô rochnna — mhonngê akhê srixttint asat teô soglleô rochnna — oxem mhonntaleô teô hanvem aikoleô:
“Xinvasonar boslolo asa Taka ani
Menddreak
vakhann’nni, mhoima, stuti ani podvi
sasnnachea sasnnak!”
Char jiveô rochnna oso zobab ditaleô: “Amen!” Ani zannte saxttangim poddun bhôztale.
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Revelation
| 6 |
Then I watched while the Lamb broke open the first of the seven seals, and I heard one of the four living creatures cry out in a voice like thunder, “Come forward.”
I looked, and there was a white horse, and its rider had a bow. He was given a crown, and he rode forth victorious to further his victories.
When he broke open the second seal, I heard the second living creature cry out, “Come forward.”
Another horse came out, a red one. Its rider was given power to take peace away from the earth, so that people would slaughter one another. And he was given a huge sword.
When he broke open the third seal, I heard the third living creature cry out, “Come forward.” I looked, and there was a black horse, and its rider held a scale in his hand.
I heard what seemed to be a voice in the midst of the four living creatures. It said, “A ration of wheat costs a day’s pay, and three rations of barley cost a day’s pay. But do not damage the olive oil or the wine.”
When he broke open the fourth seal, I heard the voice of the fourth living creature cry out, “Come forward.”
I looked, and there was a pale green horse. Its rider was named Death, and Hades accompanied him. They were given authority over a quarter of the earth, to kill with sword, famine, and plague, and by means of the beasts of the earth.
When he broke open the fifth seal, I saw underneath the altar the souls of those who had been slaughtered because of the witness they bore to the word of God.
They cried out in a loud voice, “How long will it be, holy and true master, before you sit in judgment and avenge our blood on the inhabitants of the earth?”
Each of them was given a white robe, and they were told to be patient a little while longer until the number was filled of their fellow servants and brothers who were going to be killed as they had been.
Then I watched while he broke open the sixth seal, and there was a great earthquake; the sun turned as black as dark sackcloth and the whole moon became like blood.
The stars in the sky fell to the earth like unripe figs shaken loose from the tree in a strong wind.
Then the sky was divided like a torn scroll curling up, and every mountain and island was moved from its place.
The kings of the earth, the nobles, the military officers, the rich, the powerful, and every slave and free person hid themselves in caves and among mountain crags.
They cried out to the mountains and the rocks, “Fall on us and hide us from the face of the one who sits on the throne and from the wrath of the Lamb,
because the great day of their wrath has come and who can withstand it?”
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Magir mhojea dorxonant Menddro satantlo poilo xik’ko fôddta to hanvem dekhlo, ani char jiveam rochnnantlea ekan goddgoddeacho koso avaz korun “Ie” mhonnta tem hanvem aikolem.
Ani polle zalear, êk dhovo ghoddo hanvem dekhlo. Ghoddear bosleleakodde ek dhonu aslem: taka êk mukutt dilo. To jikit jikit gelo ani zoita pattlean zoit vhorunk bhair sorlo.
Uprant Menddrean dusro xik’ko fôddlo, ani dusri jivi rochnna “Ie” mhonnta tem hanvem aikolem.
Dusro êk ghoddo bhair sorlo; to tambddo-lal aslo. Tacher bosleleak sonvsarant xanticho nas korunk ani mon’xamnim ekamekacho jiv kaddchê khatir tankam challounk podvi dili; dekhun tachea hatant êk vhoddli torsad ghal’li asli.
Uprant Menddrean tisro xik’ko fôddlo, ani tisri jivi rochnna “Ie” mhonnta tem hanvem aikolem. Polle zalear, êk kallo ghoddo mhaka dixtti poddlo; tacher bosleleachea hatant êk tagddi asli.
Char jiveam rochnnam modlo ail’lê porim êk tallo hanvem aikolo. To oxem sangtalo: “Eka dinarak xêr-bhôr gonv, ani eka dinarak zovache tin xer. Olivancheam ani dak-velincheam molleancho ibadd mat korinakat.”
Uprant Menddrean chovto xik’ko fôddlo; ani chovti jivi rochnna “Ie” mhonnta tem hanvem aikolem.
Polle zalear, mhaka matso pachvea rongacho êk ghoddo dixtti poddlo. Tacher bosleleachem nanv Moronn, ani tachê pattapatt mel’leancho patall vetalo. Torsadin, bhuken, pidden ani ran’vott zonavoram udexim sonvsarachea chovtea vantteak marun uddounk tankam podvi dil’li asli.
Tedna Menddrean panchvo xik’ko fôddlo. Jivexim marleleanche zaite otme hanvem vedi khala dekhle. Devachem utor tãnnim porgôttlelem dekhun ani aplea jivitantlean tãnnim thiraien sakxi dil’li dekhun, tankam jivexim marlelim.
Tãnnim vhoddlean oxi bob marli: “Povitr ani Satvik Dhonia, sonvsarantleam mon’xanchi zhôddti korunk ani amchea vikrail’lea rogtacho sudd gheunk kedna porian ravtoloi?”
Tedna tanchê modlea zonn-ekleak Devan êk dhovi nhesônn dili ani tancheam vangddeam-chakranchi ani bhavam-bhoinnincho ankddo bhoron ie-sôr anink thoddo kall ravat mhonn sanglem: kiteak zoxem tankam jivexim marlelim, toxench hancho-i jiv kaddcho asa.
Ani Menddrean sovo xik’ko fôddlo to hanvem dekhlo. Tedna êk motthi dhornnkamp zali, ani suria eka kallea sakottea porim kallo zalo, ani chondrim’ rogta vori tambddo-lal zalo;
zoxem vhoddlem modd ietôch tornnim anjiram rukha velim dhornnir zhoddun poddtat, toxim mollba velim noketram sonvsarar nikllon poddlim.
Eka revoddlelea kovllea porim mollob nanch zalem, ani dôr-êk porvôt ani dôr-êk zunvo ap-aplê svatê vele halon pois gele.
Tedna sonvsarantle patxai, razpal ani senapoti, girest ani podvedar mon’xam, sogllim gulamam ani svotontr mon’xam, bhiaramnim ani dongracheam khodd-pamnim lipun ravlim.
Tãnnim dongrank ani khoddpank oso ulo marlo: “Amcher poddat ani xinvasonar Bosleleachea mukha velim ani Menddreachea krodhantlim amkam lipoiat;
karonn Tachea Krodhacho Bhirankull Dis pavla, ani tachê mukhar ubo ravunk konn xokta?”
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Revelation
| 7 |
After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so that no wind could blow on land or sea or against any tree.
Then I saw another angel come up from the East, holding the seal of the living God. He cried out in a loud voice to the four angels who were given power to damage the land and the sea,
“Do not damage the land or the sea or the trees until we put the seal on the foreheads of the servants of our God.”
I heard the number of those who had been marked with the seal, one hundred and forty-four thousand marked from every tribe of the Israelites:
twelve thousand were marked from the tribe of Judah, twelve thousand from the tribe of Reuben, twelve thousand from the tribe of Gad,
twelve thousand from the tribe of Asher, twelve thousand from the tribe of Naphtali, twelve thousand from the tribe of Manasseh,
twelve thousand from the tribe of Simeon, twelve thousand from the tribe of Levi, twelve thousand from the tribe of Issachar,
twelve thousand from the tribe of Zebulun, twelve thousand from the tribe of Joseph, and twelve thousand were marked from the tribe of Benjamin.
Triumph of the Elect.
After this I had a vision of a great multitude, which no one could count, from every nation, race, people, and tongue. They stood before the throne and before the Lamb, wearing white robes and holding palm branches in their hands.
They cried out in a loud voice:
“Salvation comes from our God, who is seated on the throne,
and from the Lamb.”
All the angels stood around the throne and around the elders and the four living creatures. They prostrated themselves before the throne, worshiped God,
and exclaimed:
“Amen. Blessing and glory, wisdom and thanksgiving,
honor, power, and might
be to our God forever and ever. Amen.”
Then one of the elders spoke up and said to me, “Who are these wearing white robes, and where did they come from?”
I said to him, “My lord, you are the one who knows.” He said to me, “These are the ones who have survived the time of great distress; they have washed their robes and made them white in the blood of the Lamb.
“For this reason they stand before God’s throne
and worship him day and night in his temple.
The one who sits on the throne will shelter them.
They will not hunger or thirst anymore,
nor will the sun or any heat strike them.
For the Lamb who is in the center of the throne will shepherd them
and lead them to springs of life-giving water,
and God will wipe away every tear from their eyes.”
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Hachê uprant sonvsaracheam char konnxeancher char devdut aslele hanvem pollele. Pritumecher vô doriacher, vô khõichea-i zhaddar varo marchoch nhoi mhonn, pritumeche char-ui vare te addaun dhôrtale.
Ani jivea Devacho xik’ko gheun dusro êk devdut udenti thaun ieto hanvem pollelo. Pritumek ani somdirak vaitt korunk Devan podvi dil’li team chovgam devdutank tannem vhoddlean oso ulo marlo:
“Amchea Devacheam chakranchea kopalar êk xik’ko ami marin porian, tumi pritumek, vô somdirak, vô zhaddank vaitt korinakat.”
Ani zancher xik’ko marlo tancho ank kitlo to hanvem aikolo: Israelacheam putam-dhuvancheam soglleam kullantlim ekxem-chovêchallis (144) hozar xik’ko marlelim aslim.
Judacheam kullantlim bara hozar xik’ko marlelim; Rubenachea kullantlim bara; Gadachea kullantlim bara hozar;
Axerachea kullantlim bara hozar; Naftalichea kullantlim bara hozar; Manas’sechea kullantlim bara hozar;
Simanvachea kullantlim bara hozar; Levichea kullantlim bara hozar; Isakarachea kullantlim bara hozar;
Zebulunachea kullantlim bara hozar; Juzechea kullantlim bara hozar; Ben’jaminachea kullantlim bara hozar xik’ko marlelim.
Hachê uprant ovchit êk bhov vhôdd lokachi urpônz hanvem polleli, konnachean mezunk zainasli titli! Soglleam desantli, soglleam kullantli, soglleam porzantli ani soglleam bhasanchi ti urpônz; ani dhovi nesônn ghalun ani apleam hatamnim talliô dhorun, xinvasona mukhar ani Menddrea mukhar ti ubi asli.
Tim arddun mhonn’talim: “Xinvasonar bosun aslolea amchea Devak zôi! Toxench Menddreak zôi! Tãnnim amchi soddvônn keli!”
Xinvasona, zannteam ani char jiveam rochnnam bhonvtonnim ube asle te soglle devdut xinvasona mukhar saxttangim poddle ani Devak tãnnim bhôzlo;
tedna tãnnim oxem mhonn’lem:
“Amen! Vakhann’nni, mhoima,
zannvikai,
dhin’vasnni, bhovman, podvi ani boll
amchea Devak sasnnachea sasnnak!
Amen!”
Zannteam modlea eklean mhojê kodde vicharlem: “Dhovem nhesleant tim konn, ani khõi thaun tim aileant?”
Hanvem oso zobab dilo: “Tunch sang mhaka, saiba.” Tannem mhaka sanglem: “Nixttur dhumalleantlo solamoti pavlo to lôk ho. Tãnnim aplim vostram Menddreachea rogtan dhuleant ani dhovim keleant.
Hea pasot tim Devachea xinvasona mukhar ubim asat ani Tachea Gabhareant dis ani rat Tachi seva kortat. Xinvasonar bosun asa To tanchê modem tthikann korun tankam xeronna ghetolo.
Tankam anink kednanch bhuk lagchi na, tan-ui lagchi na; suriachem unet tankam hulpaun-chem na, nhoi mhonn koddok-ulpoto gormi lagchina;
kiteak xinvasonachea mazar asa to Menddro tancho Gonvlli zatolo, ani To tankam jivea udkacheam zhorim-xim pavoitolo; ani Dev tancheam dolleantlim sogllim dukam pusun kadtolo.
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Revelation
| 8 |
When he broke open the seventh seal, there was silence in heaven for about half an hour.
And I saw that the seven angels who stood before God were given seven trumpets.
The Gold Censer.
Another angel came and stood at the altar, holding a gold censer. He was given a great quantity of incense to offer, along with the prayers of all the holy ones, on the gold altar that was before the throne.
The smoke of the incense along with the prayers of the holy ones went up before God from the hand of the angel.
Then the angel took the censer, filled it with burning coals from the altar, and hurled it down to the earth. There were peals of thunder, rumblings, flashes of lightning, and an earthquake.
The First Four Trumpets.
The seven angels who were holding the seven trumpets prepared to blow them.
When the first one blew his trumpet, there came hail and fire mixed with blood, which was hurled down to the earth. A third of the land was burned up, along with a third of the trees and all green grass.
When the second angel blew his trumpet, something like a large burning mountain was hurled into the sea. A third of the sea turned to blood,
a third of the creatures living in the sea died, and a third of the ships were wrecked.
When the third angel blew his trumpet, a large star burning like a torch fell from the sky. It fell on a third of the rivers and on the springs of water.
The star was called “Wormwood,” and a third of all the water turned to wormwood. Many people died from this water, because it was made bitter.
When the fourth angel blew his trumpet, a third of the sun, a third of the moon, and a third of the stars were struck, so that a third of them became dark. The day lost its light for a third of the time, as did the night.
Then I looked again and heard an eagle flying high overhead cry out in a loud voice, “Woe! Woe! Woe to the inhabitants of the earth from the rest of the trumpet blasts that the three angels are about to blow!”
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Menddrean satvo xik’ko fôddlo tedna sumar vordo tas-bhôr sogllem gopchup poddlem.
Tedna Deva mukhar ube asto sat devdutankodde tutureo dil’leô hanvem dekhleô.
Anink êk devdut ek bhangarachem dhumpel gheun ailo ani vedi-xim ravlo. Xinvasona mukhar aslelê bhangarachê vedicher bhettounk, soglleam bhoktan-cheam magnneam soit zaito dhump taka dil’lo.
Devdutacheam hatantlo dhump-dunvor soit bhoktancheam prarthonam Deva mukhar voir choddlim.
Tedna devdutan dhumpel ghetlem, tantum vedi vele zollte inglle ghale, ani tem prithumecher xevttilem. Teach farak goddgoddeancho ghonnghonn aikum ailo, zhoglavnnim zhogzhoglim ani dhornn kampli.
Magir devdut ap-apleô tutureô gheun teô vazounk toiar zale.
Poilea devdutan apli tuturi vazoili. Rogta borabôr korveancho ani ujeacho paus prithumecher poddunk laglo. Prithumecho êk tisro vantto lasun gelo, toxench rukham-zhaddancho êk tisro vantto hulpolo, ani soglli axi lasun geli.
Uprant dusrea devdutan apli tuturi vazoili. Ujean lasun veto êk vhoddlo dongôr koso somdirant xevtton poddlo. Somdirachea tisrea vantteachem rogot zalem,
somdirant asleleam jiveam mon’zatincho êk tisro vantto melo ani tarvancho tisro vantto futtun gelo.
Tedna tisrea devdutan apli tuturi vazoili. Ek vhoddlem noketr, ujeachem agttem zal’lê porim, mollbar thaun konsllun poddlem. Tem nodinchea tisrea vanttear ani udkancheam zorincher poddlem.
Tea noketrachem nanv Kôddsann. Udkacho êk tisro vantto koddu zalo, ani koddu zal’lem udok pieun zaito lôk melo.
Magir choutea devdutan apli tuturi vazoili ani suriachea eka tisrea vantteak mar laglo, toxench chondrimachea eka tisrea vantteak, ani noketranchea eka tisrea vantteak. Oso tea-tea tisrea vantteacho porzôll palovlo, mhonntôch disachea porzollacho tinantlo êk vantto komi zalo, toxench ratichea porzollacho.
Uprant polle zalear, unch varear êk gorudd uddto hanvem dekhlo. To oso arddoto hanvem aikolo: “Teg nimanne devdut apleô tutureo vazoitele tedna prithumer jieteleanchem kotta, kotta, kotta!”
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Revelation
| 9 |
Then the fifth angel blew his trumpet, and I saw a star that had fallen from the sky to the earth. It was given the key for the passage to the abyss.
It opened the passage to the abyss, and smoke came up out of the passage like smoke from a huge furnace. The sun and the air were darkened by the smoke from the passage.
Locusts came out of the smoke onto the land, and they were given the same power as scorpions of the earth.
They were told not to harm the grass of the earth or any plant or any tree, but only those people who did not have the seal of God on their foreheads.
They were not allowed to kill them but only to torment them for five months; the torment they inflicted was like that of a scorpion when it stings a person.
During that time these people will seek death but will not find it, and they will long to die but death will escape them.
The appearance of the locusts was like that of horses ready for battle. On their heads they wore what looked like crowns of gold; their faces were like human faces,
and they had hair like women’s hair. Their teeth were like lions’ teeth,
and they had chests like iron breastplates. The sound of their wings was like the sound of many horse-drawn chariots racing into battle.
They had tails like scorpions, with stingers; with their tails they had power to harm people for five months.
They had as their king the angel of the abyss, whose name in Hebrew is Abaddon and in Greek Apollyon.
The first woe has passed, but there are two more to come.
The Sixth Trumpet.
Then the sixth angel blew his trumpet, and I heard a voice coming from the [four] horns of the gold altar before God,
telling the sixth angel who held the trumpet, “Release the four angels who are bound at the banks of the great river Euphrates.”
So the four angels were released, who were prepared for this hour, day, month, and year to kill a third of the human race.
The number of cavalry troops was two hundred million; I heard their number.
Now in my vision this is how I saw the horses and their riders. They wore red, blue, and yellow breastplates, and the horses’ heads were like heads of lions, and out of their mouths came fire, smoke, and sulfur.
By these three plagues of fire, smoke, and sulfur that came out of their mouths a third of the human race was killed.
For the power of the horses is in their mouths and in their tails; for their tails are like snakes, with heads that inflict harm.
The rest of the human race, who were not killed by these plagues, did not repent of the works of their hands, to give up the worship of demons and idols made from gold, silver, bronze, stone, and wood, which cannot see or hear or walk.
Nor did they repent of their murders, their magic potions, their unchastity, or their robberies.
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Tedna panchvea devdutan apli tuturi vazoili. Ani mollba thaun prithumecher ek noketr poddlelem tem hanvem dekhlem: tea devdutak Devan khol-khol Patallachi chavi dil’li.
Noketran patall ugôddlem ani tantlo dhunvôr voir choddlo, eka lamb-rund agtteachea dhunvra sarko. Patallachea dhunvran suria kallo zalo ani akhê prithumecher soglloch kallôk zalo.
Tea dhunvrantle toll bhair sorun prithu-mecher ximpoddle ani sonvsarant vinchvank boll asa toslench tankam-i boll dilem.
Zomnichea tonnak, vonospotik ani rukhank-zhaddank kitench vaitt korina zaunk, punn aplea kopalar Devacho xik’ko naslo team mon’xank mat vaitt korunk Devan adnea ghali.
Mon’xank jive marunk, tollank odhikar diunk na, punn fokot panch mhoine tankam vollvollaunk tanchean zatalem. Vinchvan mon’xak kuns laitôch veg martat tosli foddafôdd toll mon’xank ditale.
Tea somoiar mon’xam morunk sôdtelim punn tankam mellchem na, mornnak axetelim punn moronn tanchê thaun pois dhanvtelem.
Zhuzak toiar zal’leam ghoddeam porim te toll distale; bhangarache koxe disto tanchê tokler mukutt asle, ani mon’xancheam tonddam sarkim tanchim tonddam aslim.
Bailancheam kensam porim tanche kens asle, ani tanche dant xinvancheam dantam osle.
Tanchê chhatiek lokhonddachem korttem koxem aslem, ani zaiteam ghoddeancheô ghaddiô nettan zhuzak dhanvtana avaz kortat toslo tancheam pakotteancho avaz aslo.
Tankam vinchvam porim xempddiô asleô ani xempddiank kunsam, ani apleam xempddiamnim mon’xank panch mhoine vollvollaunk tankam podvi asli.
Tankam êk patxai aslo, ani to mhonn’lear Patallacher podvi aslolo devdut; Hebrêv bhaxen tachem nanv Ab’badon, ani Grik bhaxen Apol’lion, mhonngê nisontton korpi.
Poilem noxtt oxem somplem; hachê magir anink don noxttam ieunchim asat.
Uprant sovea devdutan apli tuturi vazoili ani Deva mukhar bhangarachi vedi asa ticheam konnxeantlean êk tallo ietalo to hanvem aikolo.
“Vorixtt Eufrat nodi-xim char devdut sankllimnim bandlele asat tankam sôdd.”, oxem tea tallean tuturi gheun aslo tea sovea devdutak mhonn’lem.
Team char devdutank sôddle; hea vorsachea hea mhoineachea hea disachea heach vorak mon’xakullacho tisro vantto jivexim marunk uddounk tankam Devan toiar korun dovorlele.
Tanchem loskor kitlem aslem tem hanvem aikolem: don’xim lak ghoddesvar.
Ani mhojea dorxonant ghodde ani tancher boslele ghoddesvar hanvem dekhle: tanchê chhatiek ujea vori korttim aslim, rotna vori nillim ani gondhoka vori hollduvim. Ghoddeancheô tokliô xinvancheam tokleam sarkeô asleô, ani tancheam tonddantlean bhair sortalo uzo, dhunvôr ani gondhok.
Heam tin piddamnim — tancheam tonddantlean bhair sortalo to uzo, dhunvôr ani gondhok — mon’xakullacho tisro vantto marun uddoilo.
Karonn ghoddeanchem boll tanchea tonddant ani toxench tancheam xempamnim asa, kiteak tancheô xempô sorpam sarkeô, ani tankam lokak mar ditat tosleô tokliô asat.
Heam piddamnim marinastana urlolo tea lokan apleanch hatancheam kamank patt korunk na, nhoi mhonn devcharank bhôzpachem soddunk na. Aikunk ani cholunk xokonant tosleam bhanga-racheam, rupeancheam, pitullcheam, fatracheam ani lankddacheam murtim-puttleanchi bhozônn tim korit ravlim.
Toxench tãnnim aple khun, aple jadu, aplem pozoddponn ani apleô choriô-nagovnnô soddun diunk nant.
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Revelation
| 10 |
Then I saw another mighty angel come down from heaven wrapped in a cloud, with a halo around his head; his face was like the sun and his feet were like pillars of fire.
In his hand he held a small scroll that had been opened. He placed his right foot on the sea and his left foot on the land,
and then he cried out in a loud voice as a lion roars. When he cried out, the seven thunders raised their voices, too.
When the seven thunders had spoken, I was about to write it down; but I heard a voice from heaven say, “Seal up what the seven thunders have spoken, but do not write it down.”
Then the angel I saw standing on the sea and on the land raised his right hand to heaven
and swore by the one who lives forever and ever, who created heaven and earth and sea and all that is in them, “There shall be no more delay.
At the time when you hear the seventh angel blow his trumpet, the mysterious plan of God shall be fulfilled, as he promised to his servants the prophets.”
Then the voice that I had heard from heaven spoke to me again and said, “Go, take the scroll that lies open in the hand of the angel who is standing on the sea and on the land.”
So I went up to the angel and told him to give me the small scroll. He said to me, “Take and swallow it. It will turn your stomach sour, but in your mouth it will taste as sweet as honey.”
I took the small scroll from the angel’s hand and swallowed it. In my mouth it was like sweet honey, but when I had eaten it, my stomach turned sour.
Then someone said to me, “You must prophesy again about many peoples, nations, tongues, and kings.”
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Tedna anink eklo bollixtt devdut sorgar thaun denvtalo to hanvem dekhlo. To eka kupan revoddlolo aslo ani tachê toklê bhonvtim ek donddubal aslem; tachem mukhamoll suria vori ani tache pãi ujeache khambe koxe asle.
Tachea hatant êk usoil’li kovlli asli. Tannem aplo uzvo pãi somdiracher ani dhavo pãi zomnicher dovorlo
ani xinv gorôz ghaltat tê bhaxen vhoddlea tallean to arddolo. To arddolo tedna sat pauttim goddgodd marlo.
Ani goddgodd bond zatôch hanv borounk vetalom, punn sorgar thaun oxem uloitalo to êk tallo hanvem aikolo: “Sat pauttim goddgodd marla tem gupit samball; tem boroinaka.”
Magir somdiracher ani zomnicher ubo ravlolo hanvem dekhlolo, tea devdutan aplo uzvo hat sorga vatten ubarlo
ani Zo sodam-sorvodam jivo asa Tachea nanvachean, ani Zannem sôrg ani tantum asa tem sogllem, pritvi ani tantum asa tem sogllem, ani somdir ani tantum asa tem sogllem rochlam Tachea nanvachean, tannem oso soput ghetlo: “Anink vogôt ascho na!
Punn jedna satvo devdut apli tuturi vazoitolo, tedna Devan Apleam sevokank, mhonngê Apleam provadeank, kolloilam tea pormannem, Devachi gupit ievzônn sompadnnek pavteli.”
Uprant hanvem sorgar thaun mhojê lagim uloil’lo hanvem aikol’lo to tallo novean mhojê lagim oso uloilo: “Voch ani somdiracher ani zomnicher ubo asa tea devdutachea hatant asa to usoil’lo kovllo ghe.”
Hanv tea devduta-xim gelom ani to daktto kovllo mhaka di mhonn hanvem tachê lagim maglem. Tannem mhaka mhonn’lem: “To ghe ani kha; tujea pottant to ambôtt zatolo, punn tujea tonddant mhonva sarko gôdd.”
Devdutanchea hatantlo hanvem kovllo ghetlo ani khelo, ani to mhojea tonddant godd-godd mhonv laglo. Punn to gill’lea uprant, pottant to ambott-ambott zalo.
Tedna tannem mhaka mhonn’lem: “Anink êk pavtt tunvem zaiteam porzam, desam, bhasam ani patxaiam vixim De vacho sondêx diunk zai.”
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Revelation
| 11 |
Then I was given a measuring rod like a staff and I was told, “Come and measure the temple of God and the altar, and count those who are worshiping in it.
But exclude the outer court of the temple; do not measure it, for it has been handed over to the Gentiles, who will trample the holy city for forty-two months.
I will commission my two witnesses to prophesy for those twelve hundred and sixty days, wearing sackcloth.”
These are the two olive trees and the two lampstands that stand before the Lord of the earth.
If anyone wants to harm them, fire comes out of their mouths and devours their enemies. In this way, anyone wanting to harm them is sure to be slain.
They have the power to close up the sky so that no rain can fall during the time of their prophesying. They also have power to turn water into blood and to afflict the earth with any plague as often as they wish.
When they have finished their testimony, the beast that comes up from the abyss will wage war against them and conquer them and kill them.
Their corpses will lie in the main street of the great city, which has the symbolic names “Sodom” and “Egypt,” where indeed their Lord was crucified.
Those from every people, tribe, tongue, and nation will gaze on their corpses for three and a half days, and they will not allow their corpses to be buried.
The inhabitants of the earth will gloat over them and be glad and exchange gifts because these two prophets tormented the inhabitants of the earth.
But after the three and a half days, a breath of life from God entered them. When they stood on their feet, great fear fell on those who saw them.
Then they heard a loud voice from heaven say to them, “Come up here.” So they went up to heaven in a cloud as their enemies looked on.
At that moment there was a great earthquake, and a tenth of the city fell in ruins. Seven thousand people were killed during the earthquake; the rest were terrified and gave glory to the God of heaven.
The second woe has passed, but the third is coming soon.
The Seventh Trumpet.
Then the seventh angel blew his trumpet. There were loud voices in heaven, saying, “The kingdom of the world now belongs to our Lord and to his Anointed, and he will reign forever and ever.”
The twenty-four elders who sat on their thrones before God prostrated themselves and worshiped God
and said:
“We give thanks to you, Lord God almighty,
who are and who were.
For you have assumed your great power
and have established your reign.
The nations raged,
but your wrath has come,
and the time for the dead to be judged,
and to recompense your servants, the prophets,
and the holy ones and those who fear your name,
the small and the great alike,
and to destroy those who destroy the earth.”
Then God’s temple in heaven was opened, and the ark of his covenant could be seen in the temple. There were flashes of lightning, rumblings, and peals of thunder, an earthquake, and a violent hailstorm.
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Tedna zokhpachi êk bet koxi Devan mhaka êk boddi dili ani mhaka sanglem: “Utth ani Devachea Gabhareachem ani vedichem zokh ghe ani thõi kitlo lôk Devak bhôzta to mezun kadd.
Punn Gabharea bhailem angonn sôdd; tachem zokh gheum naka kiteak tem raxttranchea lokak dil’lem asa, ani to lôk bavêchallis mhoine Povitr Xar môstitolo.
Punn sakotto nhesleleam Mhojeam dogam sakxidarank Hanv dhaddtolom ani te baraixim-satth dis Mhozo sondêx porgôtt’tele.
Te dog sakxidar mhonn’lear ajetinachim don zhaddam ani pritu-mechea Dhonia hujir ubeô asleleô don divleô.
Konn-ui tankam vaitt korunk sôdtat zalear, tanchea tonddantlo uzo bhair sorta ani tancheam dusmanank nopoit korta; ani toxench konn-ui tankam vaitt korunk sôdtat tannnim he toren morchem podd’ta.
Devacho sondêx te diit astele titlo-i kall paus poddona zaunk mollob dhampun dovorchi tankam podvi asa; toxich udkachem rogot korunk zhorincher tankam podvi asa; ani apnnank zai tosli pidda haddun pritumek sotaunk tankam podvi asa.
Tancho sondêx porgottun zatôch, Patallantli voir choddun ieta ti mon’zat tancher virudh zhuz korteli; ti tankam haroiteli ani jivexim marteli.
Ani tanchea Dhoniak khursar marlolo tea vhodd Xarachea chovkacher tancheô kuddi uddoil’leô asteleô. Tea xarachem khunnadik nanv Sodom’ ani Ejipt.
Tancheô thõi sôddloleô kuddi saddê-tin dis soglleam porzancheam, kullancheam, bhasancheam ani raxttran-cheam mon’xancheam dolleam mukhar asteleô, ani teô somadhimnim ghalunk rojea diunchim nant.
Pritumentlo lôk tanchea mornna khatir sontostolo. Tim somarombh kortelim, ani ekamekak danam ditelim, kiteak team dogam provadeamnim akhea mon’xakullak khub konixttai haddleli.”
Punn saddê-tin disam uprant Devan jivitacho svas tanchê bhitôr ghalo ani te apleam pãiancher ube zale; hem pollelem tim sogllim bharim kamplim.
Tedna tãnnim sorgar thaun êk tallo nettan apnnank oxem sangtalo to aikolo: “Hanga voir ieiat!” Ani tancheam dusmanancheam dolleam mukhar eka kupant te sorgar choddle.
Têch ghoddiek êk koddok dhornn-kamp zali; xaracho êk dhavo vantto padd zalo, ani sat hozar lôk melo. Urlelea lokan, ttharea kampun, sorginchea Devachi stuti keli.
Dusrem noxtt oxem somplem; punn rokddench tisrem noxtt ieunchem zalem.
Uprant satvea devdutan apli tuturi vazoili, ani sorgar vhoddlean oxem bob martele talle gazle: “Sonvsarachi razvoddki cholounchi podvi atam amchea Sorvesporachi ani Tachea Kristachi zali, ani sasnnachea sasnnak To raj choloitolo!”
Tedna Deva mukhar apleam sodrancher bosun asle te chovis zannte saxttangim poddle, ani Devak tãnnim bhôzlo
heam utramnim:
“Sorvespora, sorvpodvedar Deva,
Tum asai ani Tum asloi!
Tuji vhôdd podvi
Tujea hatant Tunvem ghetleai dekhun
ani Tum raj cholounk laglai dekhun
Tuka ami dhin’vastanv!
Raxttram challovlim;
Tujea ragachi xirantt ieunchi
ani mel’leanchi zhôddti korchi
hi ghoddi!
Tujeam sevokam-provadeank,
Tujeam bhoktank
ani Tujea Nanvak man diteleank,
lhanank toxem vhoddank,
inam’ diuncho vêll ho!
Sonvsar padd kortat
tankanch padd korcho vêll ho!”
Sorgar Devacho Gabharo ugto zalo ani tantum Korarachi pett dixtti poddli. Tedna zhoglaunnim zhogzhoglim, goddgoddeancho ghonnghonn gazlo, dhornnkamp zali, korveancho paus poddlo.
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Revelation
| 12 |
A great sign appeared in the sky, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.
She was with child and wailed aloud in pain as she labored to give birth.
Then another sign appeared in the sky; it was a huge red dragon, with seven heads and ten horns, and on its heads were seven diadems.
Its tail swept away a third of the stars in the sky and hurled them down to the earth. Then the dragon stood before the woman about to give birth, to devour her child when she gave birth.
She gave birth to a son, a male child, destined to rule all the nations with an iron rod. Her child was caught up to God and his throne.
The woman herself fled into the desert where she had a place prepared by God, that there she might be taken care of for twelve hundred and sixty days.
Then war broke out in heaven; Michael and his angels battled against the dragon. The dragon and its angels fought back,
but they did not prevail and there was no longer any place for them in heaven.
The huge dragon, the ancient serpent, who is called the Devil and Satan, who deceived the whole world, was thrown down to earth, and its angels were thrown down with it.
Then I heard a loud voice in heaven say:
“Now have salvation and power come,
and the kingdom of our God
and the authority of his Anointed.
For the accuser of our brothers is cast out,
who accuses them before our God day and night.
They conquered him by the blood of the Lamb
and by the word of their testimony;
love for life did not deter them from death.
Therefore, rejoice, you heavens,
and you who dwell in them.
But woe to you, earth and sea,
for the Devil has come down to you in great fury,
for he knows he has but a short time.”
When the dragon saw that it had been thrown down to the earth, it pursued the woman who had given birth to the male child.
But the woman was given the two wings of the great eagle, so that she could fly to her place in the desert, where, far from the serpent, she was taken care of for a year, two years, and a half-year.
The serpent, however, spewed a torrent of water out of his mouth after the woman to sweep her away with the current.
But the earth helped the woman and opened its mouth and swallowed the flood that the dragon spewed out of its mouth.
Then the dragon became angry with the woman and went off to wage war against the rest of her offspring, those who keep God’s commandments and bear witness to Jesus.
It took its position on the sand of the sea.
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Tedna sorgar êk vichitr khunna dixtti poddli; suriachea porzollan nhesleli êk bail; ticheam pãiam tolla aslo chondrim’ ani tichea mathear bara noketrancho mukutt.
Ti ballônt zaunchi asli ani apleam porsutt-vennink lagun ti bobô-huieli martali.
Anink êk khunna sorgar dixtti poddli: ovchituch êk vorixtt tambddo-lal sat tokleancho ani dha xingancho ar; tachê dôr-êkê tokler êk mukutt aslo.
Tannem aplê xempdden mollba veleam noketrancho êk tisro vantto nikllaun prithumer uddoilo; ani porsutt zaunchi asli tê bailek bhurgo zaina fuddem taka girasunk, tichê mukhar to ar ubo ravlo.
Bailek êk bhurgo zolmolo: to lokhonddachê betkattien soglleam porzancher raj choloitolo. Punn hea bhurgeak Deva sorxim ani Tachea xinvasona sorxim nitt ubarun vhelo.
Ti bail apunn oronneant pollun geli; thõi tika baraixim-satth dis udarposonn mellchem mhonn Devan tika êk asro toiar kel’lo.
Uprant sorgar ek zhuz suru zalem. Mikael apleam dutank gheun aracher zhuzlo. Ar apleam dutank gheun tanchê virudh zhuzlo,
punn he harovle ani tankam sorgar anink zago urlo na.
Vorixtt arak bhair uddoilo. Toch to adlo sorôp, ak’khea sonvsarak fosoilo to; tachem nanv Devchar ani Soitan; taka ani tachê borabôr tacheam dutank khala prithumer xevttile.
Tedna sorgar oxem vhoddlean mhonntalo to êk tallo hanvem aikolo: “Atam ki amchea Devan Aplê porjechem taronn kelem! Atam Aplea hatant podvi gheun Apunn raza mhonn To dakhoitolo! Atam Tacho Krist sonvsaracher Aplo odhikar cholounk lagtolo! Karonn amcheam bhavam-bhoinnincher add garannem korun tancher amchea Devachea mureant dis-rat arôp ghaltalo taka xevttun uddoilo!
Tãnnim Menddreachea rogta pasot ani aplê govaikê khatir tacher zoit vhelem, ani morunk porian kobul asun tãnnim aplea jivachi porva keli na.
Hea pasot, sorga ani thõi asleleamnô, sontosbhorit zaiat! Punn prithumechem ani somdirachem kotta! Kiteak devchar bhov ragixtt zaun tumchê modem denvun aila, ani apnnak thoddoch kall asa mhonn to zanno.”
Apnnak prithumer xevttilo mhonn arak koll’lem tedna, bhurgeak zolm dil’lo tê bailecheam pallank to laglo;
punn oronneant aplea asrear uddun vochunk te bailek eka vorixtt goruddache don pakotte dile; thõi arachê piddapiddentli meklli zaun saddê-tin vorsam tichi bori poramôs zateli.
Tedna ti bail lotton vechê khatir aran ticher êk udkachi nôd koxi aplea tonddantli nettan xevttili.
Punn dhortori bailechea adarak aili, kiteak aran aplea tonddantli xevttil’li ti nôd dhortoren tondd ugddun gill’li.
Uprant ar bailecher ekdom’ tiddlo ani tichê urlolê sonsticher, mhonngê Devacheô adnea palltat ani Jezun dil’lê govaikek visvaxi ravtat tancher, zhuzunk bhair sorlo.
Hanv veller ubo aslom.
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Revelation
| 13 |
Then I saw a beast come out of the sea with ten horns and seven heads; on its horns were ten diadems, and on its heads blasphemous name[s].
The beast I saw was like a leopard, but it had feet like a bear’s, and its mouth was like the mouth of a lion. To it the dragon gave its own power and throne, along with great authority.
I saw that one of its heads seemed to have been mortally wounded, but this mortal wound was healed. Fascinated, the whole world followed after the beast.
They worshiped the dragon because it gave its authority to the beast; they also worshiped the beast and said, “Who can compare with the beast or who can fight against it?”
The beast was given a mouth uttering proud boasts and blasphemies, and it was given authority to act for forty-two months.
It opened its mouth to utter blasphemies against God, blaspheming his name and his dwelling and those who dwell in heaven.
It was also allowed to wage war against the holy ones and conquer them, and it was granted authority over every tribe, people, tongue, and nation.
All the inhabitants of the earth will worship it, all whose names were not written from the foundation of the world in the book of life, which belongs to the Lamb who was slain.
Whoever has ears ought to hear these words.
Anyone destined for captivity goes into captivity.
Anyone destined to be slain by the sword shall be slain by the sword.
Such is the faithful endurance of the holy ones.
The Second Beast.
Then I saw another beast come up out of the earth; it had two horns like a lamb’s but spoke like a dragon.
It wielded all the authority of the first beast in its sight and made the earth and its inhabitants worship the first beast, whose mortal wound had been healed.
It performed great signs, even making fire come down from heaven to earth in the sight of everyone.
It deceived the inhabitants of the earth with the signs it was allowed to perform in the sight of the first beast, telling them to make an image for the beast who had been wounded by the sword and revived.
It was then permitted to breathe life into the beast’s image, so that the beast’s image could speak and [could] have anyone who did not worship it put to death.
It forced all the people, small and great, rich and poor, free and slave, to be given a stamped image on their right hands or their foreheads,
so that no one could buy or sell except one who had the stamped image of the beast’s name or the number that stood for its name.
Wisdom is needed here; one who understands can calculate the number of the beast, for it is a number that stands for a person. His number is six hundred and sixty-six.
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Tedna somdirantlem ek savoz voir sorta tem hanvem pollelem. Taka dha xingam ani sat tokleô asleô; tachea dor-eka xingacher êk mukutt ani dôr-êkê toklecher Devachi ninda kortelem ek nanv aslem.
Hanv dekhtalom tem savoz bibttea vaga sarkem distalem: tache pãi vansve-lacheam pãiam sarke asle ani tachem tondd xinvachea tondda sarkem. Tea aran tea savozak apli podvi toxench apli sodôr ani aplo vhôdd odhikar dilo.
Tea savzache êkê toklek êk mornnadik ghavo zala mhonn diso, punn to gombhir ghavo peklolo. Sogllo sonvsar ojaplo ani tea savoza pattlean vochunk laglo.
Sogllo lôk arak saxttangim poddtalo, kiteak tannem aplo odhikar tea savozak dil’lo. Ani lôk savzak-ui saxttangim poddun oxem mhonntalo: “Savza sarko anink konn asa? Tachê lagim zhuzunk konnak tankot?”
Savzak gorvan ulounk ani Devachi ninda korunk rojea dil’li, ani bavêchallis mhoine odhikar cholounk dil’lo.
Tem Devacher, Tachea Nanvacher, Tachea Tombucher ani sorgar ravteleancher jastiô marunk laglem.
Bhoktancher add zhuzunk ani tankam harounk savzak rojea dil’li, ani soglleam kullancher, porzancher, bhasancher ani raxttrancher taka odhikar dil’lo.
Mhonngê, sonvsarachea orombak thaun, jivexim marlelea Menddreachea Jivitachea pustokar zanchim nanvam boroil’lim nant, tim pritumevoilim sogllim mon’xam tea savzak nomoskar kortelim.
Kan asleleamnim aikunchem!
Zankam bondkhônn nirmil’li asa, tankam bondkhônn chukchi na; zankam torvarin morunk nirmil’lem asa, tankam torvar chukchi na. Dekhun bhoktank thirai ani ghôtt bhavart asunk zai.
Uprant anink ek savoz zomnin-tlem voir sortalem tem hanvem dekhlem. Taka eka menddrea vori don xingam aslim, ani tem eka ara bhaxen uloitalem.
Hem dusrem savoz poilea savzacho sogllo odhikar tachêch mukhar choloitalem, ani zacho mornnadik ghavo peklolo, tea poilea savzak bhozunk prithumek ani ticher jietolea sogllea lokak boll kortalem.
Hem dusrem savoz mottim vismitam kortalem, soglleancheam dolleam mukhar tannem sorgar thaun uzo porian prithumer denvo-so kelo.
Poilea savza zagear vismitam korunk dil’lim tanchê vorvim, tannem prithumecheam mon’xank fosoilim, ani torvarincho ghavo zal’lo ani tori jivem aslem tea poilea savzachi êk murti korunk sanglem.
Poilea savzachê murti bhitôr jivitacho svas ghalun tika ulounk porian diunk dusrea savzak podvi dil’li asli; ani jim konn tê murtik nomoskar korina zatit, tancho jiv-ui kaddunk taka podvi dil’li asli.
Lhanank toxem vhoddank, girestank toxem goribank, svadhin mon’xank toxem gulamank, hankam soglleank aplea uzvea hatar vô kopalar êk xik’ko marunk tem boll kortalem.
Ani tea savzachea nanvacho vô tachea nanvachea ankddeacho xik’ko aslea bogor konnakuch vikunk vô viktem gheunk rojea nasli.
Hem somzunk zannvaiechi goroz asa. Zannar mon’xamnim savzachea ankddeacho odmas korun gheuncho; to eka mon’xachea nanvacho ankddo. To ankddo soixim-sasoxtt (666).
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Revelation
| 14 |
Then I looked and there was the Lamb standing on Mount Zion, and with him a hundred and forty-four thousand who had his name and his Father’s name written on their foreheads.
I heard a sound from heaven like the sound of rushing water or a loud peal of thunder. The sound I heard was like that of harpists playing their harps.
They were singing [what seemed to be] a new hymn before the throne, before the four living creatures and the elders. No one could learn this hymn except the hundred and forty-four thousand who had been ransomed from the earth.
These are they who were not defiled with women; they are virgins and these are the ones who follow the Lamb wherever he goes. They have been ransomed as the firstfruits of the human race for God and the Lamb.
On their lips no deceit has been found; they are unblemished.
The Three Angels.
Then I saw another angel flying high overhead, with everlasting good news to announce to those who dwell on earth, to every nation, tribe, tongue, and people.
He said in a loud voice, “Fear God and give him glory, for his time has come to sit in judgment. Worship him who made heaven and earth and sea and springs of water.”
A second angel followed, saying:
“Fallen, fallen is Babylon the great,
that made all the nations drink
the wine of her licentious passion.”
A third angel followed them and said in a loud voice, “Anyone who worships the beast or its image, or accepts its mark on forehead or hand,
will also drink the wine of God’s fury, poured full strength into the cup of his wrath, and will be tormented in burning sulfur before the holy angels and before the Lamb.
The smoke of the fire that torments them will rise forever and ever, and there will be no relief day or night for those who worship the beast or its image or accept the mark of its name.”
Here is what sustains the holy ones who keep God’s commandments and their faith in Jesus.
I heard a voice from heaven say, “Write this: Blessed are the dead who die in the Lord from now on.” “Yes,” said the Spirit, “let them find rest from their labors, for their works accompany them.”
The Harvest of the Earth.
Then I looked and there was a white cloud, and sitting on the cloud one who looked like a son of man, with a gold crown on his head and a sharp sickle in his hand.
Another angel came out of the temple, crying out in a loud voice to the one sitting on the cloud, “Use your sickle and reap the harvest, for the time to reap has come, because the earth’s harvest is fully ripe.”
So the one who was sitting on the cloud swung his sickle over the earth, and the earth was harvested.
Then another angel came out of the temple in heaven who also had a sharp sickle.
Then another angel [came] from the altar, [who] was in charge of the fire, and cried out in a loud voice to the one who had the sharp sickle, “Use your sharp sickle and cut the clusters from the earth’s vines, for its grapes are ripe.”
So the angel swung his sickle over the earth and cut the earth’s vintage. He threw it into the great wine press of God’s fury.
The wine press was trodden outside the city and blood poured out of the wine press to the height of a horse’s bridle for two hundred miles.
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Magir polle zalear, ovchit Sion Dongracher ubo aslelea Menddreak hanvem dekhlo; Tachê borabôr ekxem-chovêchallis hozar (144,000) lôk aslo: tanchea kopolar Tachem Nanv ani Tachea Bapaichem Nanv boroil’lem aslem.
Ani udka-ghosghoxeachea avaza bhaxen ani khoddegant goddgoddeachea ghonn-ghonna sarko sorgar thaun ietalo to êk tallo hanvem aikolo; ani toxench hanvem aikolo to avaz kin’noreô vazoiteleanchea nada porim aslo.
Xinvasona mukhar ani char jiveam rochnnam ani zannteam fuddem ho lôk ek novem git gaitalo; sonvsarantlim soddoun ghetleant team ekxem-chovêchallis hozar mon’xam bhair konnacheanuch tem git xikunk zainaslem.
Him mon’xam sarkinch nirmoll, kedinch boxttonk naslelim; tim sodanch Devachi purnn bhokti korun aileant ani murtim-puttleank tim kedinch bhozunk nant.
Zõi Menddro veta, thõi Tachê pattlean tim-i vetat. Devak ani Menddreak bhettoil’lem prothom’ foll koxem mon’xam modlim tankam soddoun ghetleant.
Tãnnim kednanch fôtt marunk na ani tanchea jivitant koslench kollonk-khot na.
Tea uprant anink êk devdut unch varear uddtalo to hanvem dekhlo; prithumer jieteleank, mhonngê dôr-eka desak, dor-eka kullak, dôr-êkê bhaxechea lokak, ani dôr-êkê porjek porgôttchê khatir, tachea hatant sasnnachem xubhvhortoman aslem.
Tannem vhoddlean mhonn’lem: “Devachi bhokti korat ani Taka mhoima diat! Kiteak Tannem mon’subi korcho vêll pavlo. Zannem rochleat sôrg ani sonvsar, somdir ani udkacheô zhori, Taka saxttangim poddun nomoskar korat.”
Dusrea eka devdutan uprant mhonn’lem: “Poddlem! Tem vorixtt Babiloniechem xar poddlem! Tannem aplo soro — aplea kamcharacho khôr soro — soglleam porzank dilo.”
Tedna tisrea eka devdutan tanchê pattlean vhoddlean mhonn’lem: “Jim konn tea savzak ani tichê murtik saxttangim poddun nomoskar kortat ani aplea kopolar vô aplea hatar tacho xik’ko ghetat,
tankam-i Devachea krodhacho soro pieuncho poddtolo; to nirbhêl soro Tannem Aplea krodhachea patrant otun dovorla! To soro pietit titlim-i povitr devdutam hujir ani Menddrea hujir ujeant ani gondhokant tollmolltelim,
tankam tollmollaita tea ujeacho dhunvôr sodam-sodam choddot astolo. Tea savzak ani tachê murtik pãiam poddtat tankam ani tachea nanvacho xik’ko ghetla titleank-ui dis-rat visôv na.
Hea pasot Devacheô adnea samballtat ani Jezucher bhavart tthevtat team bhoktank thirai asunk zai.
Tea uprant sorgar thaun oxem mhonntalo to êk tallo hanvem aikolo: “Hem boroi: Somiachea ekvottant mortat tim subhagi! Khoreponnim sot hem! tanche koxtt ani vavr somple, atam thaun tankam somadhan melltelem, kiteak tim aple bore sevecho fôll gheun vetat. Hôi, khorench tim bhagi, mhonnta Atmo!”
Anink-ui polle zalear, ovchit ek dhovem kup mhaka dixtti poddlem ani tacher boslolo konn-eklo mon’xachea puta sarko; tachê tokler êk bhangaracho mukutt ani hatant dharicho êk villo aslo.
Tedna anink êk Devdut Gabhareantlo bhair sorlo ani kupacher bosun aslo taka tannem vhoddlean mhonn’lem: “Tuzo villo lai ani lunv, karonn lunvnnecho vêll pavlo ani prithumechem xet pikun suklam.”
Uprant kupacher boslolo aslo tannem prithumek aplo villo lailo ani prithumechi lunvnni keli.
Tedna sorginchea Gabhareantlo anink êk devdut tosloch dharicho villo gheun bhair sorlo.
Magir ujeacher odhikar aslolo anink êk devdut vedi thaun bhair sorlo. Tannem dharicho villo aslelea dutak vhoddlean sanglem: “Tuzo dharicho villo lai ani prithumechê dak-velicheô dakô katrun kadd, karonn dakanche gons pikle.”
Tedna devdutan aplo villo prithumek lailo ani prithumechê dak-velicheô soglleô dakô katrun kaddleô ani Devachea krodhachea vhoddlea sorea-ghanneant ghaleô.
Dakô pãiamnim pillun kaddpacho ghanno xara bhair aslo; thõi teô dakô pillun kaddleô ani tancho rogta-sarko tambddo ros bhair sorlo; rosacho vhall tis kilometranchê lambaiek pavlo ani sumar dêdd metr unch aslo.
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Revelation
| 15 |
Then I saw in heaven another sign, great and awe-inspiring: seven angels with the seven last plagues, for through them God’s fury is accomplished.
Then I saw something like a sea of glass mingled with fire. On the sea of glass were standing those who had won the victory over the beast and its image and the number that signified its name. They were holding God’s harps,
and they sang the song of Moses, the servant of God, and the song of the Lamb:
“Great and wonderful are your works,
Lord God almighty.
Just and true are your ways,
O king of the nations.
Who will not fear you, Lord,
or glorify your name?
For you alone are holy.
All the nations will come
and worship before you,
for your righteous acts have been revealed.”
After this I had another vision. The temple that is the heavenly tent of testimony opened,
and the seven angels with the seven plagues came out of the temple. They were dressed in clean white linen, with a gold sash around their chests.
One of the four living creatures gave the seven angels seven gold bowls filled with the fury of God, who lives forever and ever.
Then the temple became so filled with the smoke from God’s glory and might that no one could enter it until the seven plagues of the seven angels had been accomplished.
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Tedna êk vhôdd ani vichitr khunna hanvem dekhli: sat devdut sat noxttam gheun asle. Him nimannim noxttam, kiteak tanchê vorvim Devachea krodhachi xirantt sompadteli.
Magir uzo laglelê konvchecho êk doria koso hanvem pollelo; ani zãnnim savzacher ani tachê murticher ani tachea nanvachea ankddeacher zoit vhel’lem, tankam hanvem pollelim: him konvche-chea doria sorxim ubim aslim. Devan dil’leô kin’noriô gheun, tim
Devachea chakra Moizesachem ani Menddreachem git gaitalim:
“Sorvespora, sorvpodvedar Deva,
kitlim vhoddlim ani vichitr Tujim
kortutvam!
Raxttranchea Raia,
kitleô nitivontponnacheô ani
sotacheô Tujeô vattô!
Sorvespora, konn Tujem bhem dhorina
zait?
Tuji tust korinastana konn ravot?
Karonn Tum ekloch Povitr
ani Tujeô formavnneo soglleank
tthaveô;
dekhun sogllim raxttram ietelim
ani Tujê mukhar saxttangim
poddtelim.”
Tea uprant sorgar Gabharo, mhonngê, Devachê govaikecho Tombu, ugto zal’lo hanvem dekhlo.
Sat noxttam gheun asle te sat devdut Gabhareantle bhair sorle; te dhovem-ful sonnachem anglem nheslele, ani tanchê chhatiek bhangarache pott’tte bandlele asle.
Tedna char jiveam rochnnantlea ekan sat devdutank sat bhangaracheo vattio dileo: heo sasnnachea sasnnak jietelea Devachea krodhan bhòrleleo asleo.
Devachê mhoimê ani podvê thaun upzol’lea dhunvran Gabharo bhòrlo, ani sat devdutanchim sat noxttam sompado-sôr konnacheanuch Gabhareant bhitôr sorunk zainaslem.
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Revelation
| 16 |
I heard a loud voice speaking from the temple to the seven angels, “Go and pour out the seven bowls of God’s fury upon the earth.”
The first angel went and poured out his bowl on the earth. Festering and ugly sores broke out on those who had the mark of the beast or worshiped its image.
The second angel poured out his bowl on the sea. The sea turned to blood like that from a corpse; every creature living in the sea died.
The third angel poured out his bowl on the rivers and springs of water. These also turned to blood.
Then I heard the angel in charge of the waters say:
“You are just, O Holy One,
who are and who were,
in passing this sentence.
For they have shed the blood of the holy ones and the prophets,
and you [have] given them blood to drink;
it is what they deserve.”
Then I heard the altar cry out,
“Yes, Lord God almighty,
your judgments are true and just.”
The fourth angel poured out his bowl on the sun. It was given the power to burn people with fire.
People were burned by the scorching heat and blasphemed the name of God who had power over these plagues, but they did not repent or give him glory.
The fifth angel poured out his bowl on the throne of the beast. Its kingdom was plunged into darkness, and people bit their tongues in pain
and blasphemed the God of heaven because of their pains and sores. But they did not repent of their works.
The sixth angel emptied his bowl on the great river Euphrates. Its water was dried up to prepare the way for the kings of the East.
I saw three unclean spirits like frogs come from the mouth of the dragon, from the mouth of the beast, and from the mouth of the false prophet.
These were demonic spirits who performed signs. They went out to the kings of the whole world to assemble them for the battle on the great day of God the almighty.
(“Behold, I am coming like a thief.” Blessed is the one who watches and keeps his clothes ready, so that he may not go naked and people see him exposed.)
They then assembled the kings in the place that is named Armageddon in Hebrew.
The seventh angel poured out his bowl into the air. A loud voice came out of the temple from the throne, saying, “It is done.”
Then there were lightning flashes, rumblings, and peals of thunder, and a great earthquake. It was such a violent earthquake that there has never been one like it since the human race began on earth.
The great city was split into three parts, and the gentile cities fell. But God remembered great Babylon, giving it the cup filled with the wine of his fury and wrath.
Every island fled, and mountains disappeared.
Large hailstones like huge weights came down from the sky on people, and they blasphemed God for the plague of hail because this plague was so severe.
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Tedna Gabharea thaun, team sat devdutank vhoddlean oxem sangto êk tallo hanvem aikolo: “Cholat ani Devachea krodhacheo sat vattio prithumer ôtat!”
Poilea devdutan vochun apli vatti prithumer ôtli. Savzacho xik’ko aslo tankam ani tachê murti mukhar sorpottalim tankam, kanttalleachim ani vikallim chovnam zalim.
Dusrea devdutan apli vatti somdi-racher ôtli. Udok mel’lea mon’xachea kinn’nnevlelea rogta sarkem zalem ani somdirantli soglli rochnna meli.
Tisrea devdutan apli vatti nodincher ani udkacheam zhorincher ôtli ani tanchem rogot zalem.
Udkancher odhikar aslelea devdutan oxem mhonnto hanvem aikolem: “Sorvespora, soglleanch Tujeam nirnnoiamnim Tum nitivont, oxe Tuje nirnnoi dekhun, Povitr To Ekloch Tum asai ani Tunch asloi,
kiteak bhoktan-chem ani provadeanchem rogot tãnnim vikrailem ani Tunvem tankam-i rogot pieunk dili. Hôi, hem tankam favo!”
Ani khud ti vedi oxem uloito hanvem aikolem: “Khorench, sotache ani nitiche Tuje nirnnoi, Sorvespora, Sorvpodvedar Deva!”
Choutea devdutan apli vatti suriacher ôtli, ani mon’xank ujea vorvim lasun-bhazun uddounk suriak podvi dili.
Lason-bhazto gormen mon’xam jivit bodlun Devak mhoima diunchê svater, tim heam noxttancho odhikar aslelea Devachi ninda korunk laglim.
Panchvea devdutan apli vatti savzachê sodrer ôtli. Savzachea akhea rajeacher kallôk poddlo ani aplê dukhik lagun mon’xam apleôch jibô chabunk laglim.
Ani apleam kortubam vixim dhuk dhorun, aplem jivit bodôlchê svater, apleam dukhink ani chovnank lagun tãnnim sorginchea Devchi ninda keli.
Sovea devdutan apli vatti vorixtt Eufrat nodicher ôtli. Nôd sukli ani tantuntlean udenticheam patxaiank vatt toiar zali.
Tedna tin mhelle atme hanvem dekhle: te bebe koxe distale. Tantlo êk atmo arachea tonddantlo, dusro savzachea tonddantlo ani tisro khottea provadeachea tonddantlo bhair sorlo.
Vismitam kortat tosle devcharanche atme te. Sorpodvedar Devachea Vhoddlea Disak sonvsarantleam razank te tin atme zhuzak ektthãi kortat.
“Polleiat! Hanv eka chora porim ietam! Zagrut ravtat ani aplim vostram rakhtat tim subhagi: hê bhaxen tim vingllim bhonvchim nant ani loka mukhar tankam loz bhògchi na.”
Tedna team atmeamnim Hebrêv bhaxen Armaged’don mhonntat tea zagear razank ektthãi kele.
Tedna satvea devdutan apli vatti varear ôtli. Gabhareantlea xinvasona thaun êk motto tallo gazlo: “Somplem!”
Zhoglannim, goddgoddeanche ghonnghonn ani khoddegant dhornn-kamp zalim. Mon’xakull rochlam tê meren hedi motti dhornnkamp kednanch zaunk na; soglleam poros paxtt hi dhornnkamp!
Vorixtt Xar futtun tiche tin vantte zale, ani raxttram-raxttramnim xaram padd zalim. Devan xrêxtt Babiloniecho ugddas kelo ani Aplea krodha-soreachea patrantlem tika pieunk dilem.
Zunve soglle pollun gele ani dongor-porvot nanch zale.
Korveanche vhoddle fator, dôr-êk sumar pon’nas kilogramanchea vozonacho, mollbar thaun mon’xancher poddle. Ani korveanchea pausachea noxttak lagun, mon’xamnim Devachi ninda keli, itlem marekar vign tem.
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Revelation
| 17 |
Then one of the seven angels who were holding the seven bowls came and said to me, “Come here. I will show you the judgment on the great harlot who lives near the many waters.
The kings of the earth have had intercourse with her, and the inhabitants of the earth became drunk on the wine of her harlotry.”
Then he carried me away in spirit to a deserted place where I saw a woman seated on a scarlet beast that was covered with blasphemous names, with seven heads and ten horns.
The woman was wearing purple and scarlet and adorned with gold, precious stones, and pearls. She held in her hand a gold cup that was filled with the abominable and sordid deeds of her harlotry.
On her forehead was written a name, which is a mystery, “Babylon the great, the mother of harlots and of the abominations of the earth.”
I saw that the woman was drunk on the blood of the holy ones and on the blood of the witnesses to Jesus.
Meaning of the Beast and Harlot. When I saw her I was greatly amazed.
The angel said to me, “Why are you amazed? I will explain to you the mystery of the woman and of the beast that carries her, the beast with the seven heads and the ten horns.
The beast that you saw existed once but now exists no longer. It will come up from the abyss and is headed for destruction. The inhabitants of the earth whose names have not been written in the book of life from the foundation of the world shall be amazed when they see the beast, because it existed once but exists no longer, and yet it will come again.
Here is a clue for one who has wisdom. The seven heads represent seven hills upon which the woman sits. They also represent seven kings:
five have already fallen, one still lives, and the last has not yet come, and when he comes he must remain only a short while.
The beast that existed once but exists no longer is an eighth king, but really belongs to the seven and is headed for destruction.
The ten horns that you saw represent ten kings who have not yet been crowned; they will receive royal authority along with the beast for one hour.
They are of one mind and will give their power and authority to the beast.
They will fight with the Lamb, but the Lamb will conquer them, for he is Lord of lords and king of kings, and those with him are called, chosen, and faithful.”
Then he said to me, “The waters that you saw where the harlot lives represent large numbers of peoples, nations, and tongues.
The ten horns that you saw and the beast will hate the harlot; they will leave her desolate and naked; they will eat her flesh and consume her with fire.
For God has put it into their minds to carry out his purpose and to make them come to an agreement to give their kingdom to the beast until the words of God are accomplished.
The woman whom you saw represents the great city that has sovereignty over the kings of the earth.”
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Sat vattio gheun asle team sat devdutantlo eklo mhojê-xim ailo; tannem mhaka oxem sanglem: “Zaiteam udkam sorxim aplea asonar bosli asa te nanvoste xindôll-bailek kosli xikxa poddunk veta ti hanv tuka dakhoitolom.
Tichê kodde prithume-cheam soglleam razamnim kamchar kela ani sonvsarantlo lôk tichê xindollkecho soro pieun bebdo zalo.”
Tedna Atmeachea ekcharant astana devdutan mhaka oronneant vhelo. Thõi êk bail hanvem polleli; sogllem ang devnindecheam utramnim bhorlelea eka tambddea savzacher ti bosun asli; tea savzak sat tokleô ani dha xingam aslim.
Ti bail zambllea ani tambddea rongachim vostram nhesun asli, tinnem bhangar-xringar ani mannkam-motiam ghal’lim. Tichea hatant ek bhangarachem patr aslem, ani hem tichea kamchari jinnechê ollxiken ani kanttallean bhòrlelem.
Tichea kopalar ek gupit orthachem nanv boroil’lem aslem; tem hem: “Hanv podvedar Babilonia! Sogllê xindollkechi avoi hanv, sonvsarant upzotat titleam-i ollxikank hanvuch zolm ditam.”
Ani bhoktanchem rogot ani Jezucheam sakxidaranchem rogot pieun ti bail bebdi zal’li hanvem polleli.
Hanvem tika oxi dekhli tedna, hanv sarkoch thottaklom.
Devdutan mhaka vicharlem: “Tum kiteak itlo thottak zalai? Hê bailecho gupit ôrth ani ti boslea tea sat tokleanchea ani dha xinganchea savzacho gupit ôrth hanv tuka sangtam.
Tunvem dekhlãi tem savoz ekdam jivem aslem, punn atam jivem na; tem patallantlem voir sorchem asa ani tachem nisontton zatelem. Sonvsarachea orombak thaun jeam mon’xanchim nanvam jiveanchea pustokar boroil’lim nant, tim sogllim savzak polleun thottaktelim, karonn tem ekdam jivem aslem, uprant jivem na zalem, punn novean portun dixtti poddtelem.
Hanga zannvaiechi ani somjikaiechi goroz: sat tokleô mhonngê bail bosloli asat te sat dongor. Têch bhaxen sat patxai;
tantle panch sorun gele, eklo atam raj choloita, ani nimanno eklo azun ieunk na. To ietolo tedna ilo-so vêll sodrer urtolo.
Ekdam jivem aslem punn atam jivem na tem savoz, tem-i atthvo patxai, punn tea satantlo eklo, ani tachem nisontton ieunchem asa.
Tunvem polleleãi tim dha xingam dha patxai: te ozun razkarbhar cholounk lagunk nant, punn te savza borabôr ek vor-bhôr razodhikar ghetele.
Apli podvi ani odhikar savzachea hatant ghalunk te soglle ekmotache.
Te Menddrea virudh zhuztele, punn Menddro Tannem apoil’leam, vinchloleam, visvaxi pattlavdaram borabôr tankam haroitolo, kiteak To dhoniancho Dhoni ani patxaiancho Patxai.
Devdutan mhaka anink-ui sanglem: “Jeam udkam sorxim aplea asonar xindôll-bail bosloli asa mhonn tunvem pollelãi, tim udkam mhonn’lear soglleô porza, urponji, raxttram ani bhasô.
Punn tunvem polleleãi tim dha xingam ani savoz xindôll-bailecho dvês kortelim; tichê lagim asa titlem-i luttun kaddtelim, ani tika nagddi korun sôddtelim; tichem mas khatelim ani ujean ticho bhosm kortelim.
Kiteak Devachem utor pallon ie porian, Devan Aplo hetu tanchea monant ghala ani oso tãnnim aplo razodhikar savzachê adhin korcho mhonn Tannem tankam ekmotache keleat.
Ani tunvem polleleai ti bail pritumecheam patxaiancher razvoddki choloita ti, tem vorixtt xar.
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Revelation
| 18 |
After this I saw another angel coming down from heaven, having great authority, and the earth became illumined by his splendor.
He cried out in a mighty voice:
“Fallen, fallen is Babylon the great.
She has become a haunt for demons.
She is a cage for every unclean spirit,
a cage for every unclean bird,
[a cage for every unclean] and disgusting [beast].
For all the nations have drunk
the wine of her licentious passion.
The kings of the earth had intercourse with her,
and the merchants of the earth grew rich from her drive for luxury.”
Then I heard another voice from heaven say:
“Depart from her, my people,
so as not to take part in her sins
and receive a share in her plagues,
for her sins are piled up to the sky,
and God remembers her crimes.
Pay her back as she has paid others.
Pay her back double for her deeds.
Into her cup pour double what she poured.
To the measure of her boasting and wantonness
repay her in torment and grief;
for she said to herself,
‘I sit enthroned as queen;
I am no widow,
and I will never know grief.’
Therefore, her plagues will come in one day,
pestilence, grief, and famine;
she will be consumed by fire.
For mighty is the Lord God who judges her.”
The kings of the earth who had intercourse with her in their wantonness will weep and mourn over her when they see the smoke of her pyre.
They will keep their distance for fear of the torment inflicted on her, and they will say:
“Alas, alas, great city,
Babylon, mighty city.
In one hour your judgment has come.”
The merchants of the earth will weep and mourn for her, because there will be no more markets for their cargo:
their cargo of gold, silver, precious stones, and pearls; fine linen, purple silk, and scarlet cloth; fragrant wood of every kind, all articles of ivory and all articles of the most expensive wood, bronze, iron, and marble;
cinnamon, spice, incense, myrrh, and frankincense; wine, olive oil, fine flour, and wheat; cattle and sheep, horses and chariots, and slaves, that is, human beings.
“The fruit you craved
has left you.
All your luxury and splendor are gone,
never again will one find them.”
The merchants who deal in these goods, who grew rich from her, will keep their distance for fear of the torment inflicted on her. Weeping and mourning,
they cry out:
“Alas, alas, great city,
wearing fine linen, purple and scarlet,
adorned [in] gold, precious stones, and pearls.
In one hour this great wealth has been ruined.”
Every captain of a ship, every traveler at sea, sailors, and seafaring merchants stood at a distance
and cried out when they saw the smoke of her pyre, “What city could compare with the great city?”
They threw dust on their heads and cried out, weeping and mourning:
“Alas, alas, great city,
in which all who had ships at sea
grew rich from her wealth.
In one hour she has been ruined.
Rejoice over her, heaven,
you holy ones, apostles, and prophets.
For God has judged your case against her.”
A mighty angel picked up a stone like a huge millstone and threw it into the sea and said:
“With such force will Babylon the great city be thrown down,
and will never be found again.
No melodies of harpists and musicians,
flutists and trumpeters,
will ever be heard in you again.
No craftsmen in any trade
will ever be found in you again.
No sound of the millstone
will ever be heard in you again.
No light from a lamp
will ever be seen in you again.
No voices of bride and groom
will ever be heard in you again.
Because your merchants were the great ones of the world,
all nations were led astray by your magic potion.
In her was found the blood of prophets and holy ones
and all who have been slain on the earth.”
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Tea uprant anink êk devdut sorgar thaun denvun ieto hanvem pollelo. Taka vhôdd odhikar aslo ani tachea tezan sogllo sonvsar jhigjhiglo.
Tannem vhoddlean oxi bob marli: “Poddlem rê, poddlem! Tem vorixtt Babiloniechem xar poddlem! Tantum atam firtat devchar ani mhelle bhut; tem atam zalam soglleam jin’sacheam ollxikonneam suknneanchem biradd ani mhelleam ani bhirankull zonavorancho vivôr.
Sogllim raxttram tachea pozoddponnacho khôr soro pielim, prithumecheam soglleam razamnim tachê kodde kamchar kelo; ani tachea nirmoriadi xindollken sonvsarantle veapari girest zale.”
Magir anink êk tallo sorgar thaun oxem sangto hanvem aikolo: “Bhair sorun ie, Mhojê porjê! Thõisorli bhair sor! Ticheam patkamnim tumi vantto gheum nakat; ticher poddlea tê xikxechim tumi bhagidar zaum nakat.
Kiteak ticheam patkanchi ras mollba itli unch pavlea, ani ticheam khotteponnancho Devak ugddas aila.
Ti tumchê kodde vaglea toxench tumi-i tiche kodde vagat; jem sogllem tinnem kelam, tem dupett mapan tika farik korat. Tumkam tinnem aplea patrant pieunk toiar korun dilam, tôr atam don pavtti odik khôr sorean tichem patr bhorun diat.
Jitlea dobajean ani rubapan tinnem apleakuch vaddoilea, titli tika atam tollmolle ani dukh bhogunk diat. Kiteak ti aplea monant oxem mhonnot asa: ‘Sodrer bosloli ranni hanv! Vidva bail nhoi hanv, ani vidvechem dukh kodinch mhaka bhogunk poddchem na!’
Haka lagun ekach disa bhitôr soglleô khasti ticher poddteleô: pidda, dukh ani bhuk; tosoch ujean ticho bhosm zatolo, kiteak ticher khastichem formonn marta to Sorvespor Dev bollixtt!”
“Tichê xindollkent ani dobajeant bhag ghetale te raza, ujean ticho bhosm zatana voir sorto dhunvôr polleun, tichê vixim roddtele ani vilaptele.
Tiche vollvolle apnnank-ui lagtit mhonn bhieun, pois-pois ravun te mhonn’tat:
‘Kotta! Babilonia, vortea xarachem
kotta!
kitlem tezvont asli tum! Ani kitlem
podvedar!
Tori eka vora bhitôr tujem nisontton
zalem!’
Sonvsarantle soglle veapari tichê pasot roddtat ani vilaptat, kiteak tarvamnim haddlolo tancho mal vikto gheunk ani-anink konnuch na:
Tanchem bhangar, tanchem rupem, tanchim mannkam ani motiam, tanchem sonnachem ani zambllem lugott, tanchem rosmichem ani tambddem lugott, tanchim chondonachim lankddam, tanche hotia-dantache ani moladik lakddache, pitullche, lokhonddache ani pakhonnache nog konnuch ghena
toxench konnuch ghena atam tanchi tiki, mosalo, gondhrôs ani dhump, ani pormollit molôm’; konn ghevpak na tancho soro ani oliv-tel, tanchem pitt and gonv, tanchim gorvam ani menddram, tanche ghodde ani gaddiô, tanchim gulamam ani koidi kel’lim mon’xam.
Veapari taka mhonntat; ‘Tum axetali teô moladik vostu nanch zaleô; sogllo tuzo dobazo ani jivitacho porzôll ubun gelo ani anink kednanch te tuka portun mellpache nant!’
Tea xarant veapar korun girest zal’le veapari tea xarachê khastichê bhirantin pois-pois ravun oxe pinrgunn vilaptele;
te mhonntele:
‘Kotta! Vorixtt xarachem kotta!
Tem sonni ani zambllim vostram
nhestalem,
mannkam-motianchea xringaran
jhigjhiktalem!
Tori eka vora bhitôr hea sogllea
dobajeacho bhosm zalo!’
Tarvanche kopit ani poinnari, tarvotti ani doriantlem aplem udarposonn zôddtat te, borech pois ravun
ani bhosm zal’lea xara thaun voir sorto dhunvôr polleun, oxem arddun mhonntele: ‘Hea vorixtt xara oslem ek xar kednanch aslem?’
Tãnnim aplê tokler dhull uddoili, ani pinrgun ani vilapun oxi bob marli:
‘Kotta! Tea vorixtt xarachem kotta!
Doriantlean firtoleam tarvancheam
soglleam dhoniank
aplê dobajik jinnê vorvim tem girest
kortalem!
Tori eka vora bhitôr tem sarkem padd
zalem!’
Sorga, tachea ghorttanna khatir khuxal za! Bhoktamnô, apostlamnô, ani provadeamnô, tumi-i khuxal zaiat! Kiteak tumkam tannem vaitt kel’lê khatir Devan taka ho nisonttonacho nirnnoi dilo!”
Uprant eka bollixtt devdutan danteachea vhodda pedda sarki êk fatôr ghetli ani oxem mhonnun somdirant ti uddoili: “Hê bhaxen ekach faran vorixtt Babiloniechem xar nettan xevtton vetelem ani portem tem kednanch anink dixtti poddchem na.
Anink kednanch tujeam rosteancher,
Babiloniê,
aikunk ieuncho na songitancho nad:
vinno vazoitoleancho ani gavpeancho
nad,
tosoch pirlukecho ani tuturecho avaz!
Koslêch torecho kolakar
tujê bhitôr anink kodinch dixtti
poddcho na!
Danteacho avaz anink kodinch
tujeam kottam bhitôr aikunk ieuncho
na!
Anink kodinch tujeam ghoramnim
diveacho uzvadd loklokcho na!
Anink kodinch tujê-xim aikunk
ieunchim nant
hoklê-novreachea lognachim khuxal
gitam!
Tuje vepari sonvsarache kunvor
zal’le,
ani tujeam ghaddiponnamnim
sogllim raxttram fosovlim!
Ani provadeanchem, bhoktanchem ani sonvsarant jivexim marleant team soglleanchem rogot Babiloniecheam rosteancher vikrail’lem dixtti poddlem.”
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Revelation
| 19 |
After this I heard what sounded like the loud voice of a great multitude in heaven, saying:
“Alleluia!
Salvation, glory, and might belong to our God,
for true and just are his judgments.
He has condemned the great harlot
who corrupted the earth with her harlotry.
He has avenged on her the blood of his servants.”
They said a second time:
“Alleluia! Smoke will rise from her forever and ever.”
The twenty-four elders and the four living creatures fell down and worshiped God who sat on the throne, saying, “Amen. Alleluia.”
The Victory Song.
A voice coming from the throne said:
“Praise our God, all you his servants,
[and] you who revere him, small and great.”
Then I heard something like the sound of a great multitude or the sound of rushing water or mighty peals of thunder, as they said:
“Alleluia!
The Lord has established his reign,
[our] God, the almighty.
Let us rejoice and be glad
and give him glory.
For the wedding day of the Lamb has come,
his bride has made herself ready.
She was allowed to wear
a bright, clean linen garment.”
(The linen represents the righteous deeds of the holy ones.)
Then the angel said to me, “Write this: Blessed are those who have been called to the wedding feast of the Lamb.” And he said to me, “These words are true; they come from God.”
I fell at his feet to worship him. But he said to me, “Don’t! I am a fellow servant of yours and of your brothers who bear witness to Jesus. Worship God. Witness to Jesus is the spirit of prophecy.”
The King of Kings.
Then I saw the heavens opened, and there was a white horse; its rider was [called] “Faithful and True.” He judges and wages war in righteousness.
His eyes were [like] a fiery flame, and on his head were many diadems. He had a name inscribed that no one knows except himself.
He wore a cloak that had been dipped in blood, and his name was called the Word of God.
The armies of heaven followed him, mounted on white horses and wearing clean white linen.
Out of his mouth came a sharp sword to strike the nations. He will rule them with an iron rod, and he himself will tread out in the wine press the wine of the fury and wrath of God the almighty.
He has a name written on his cloak and on his thigh, “King of kings and Lord of lords.”
Then I saw an angel standing on the sun. He cried out [in] a loud voice to all the birds flying high overhead, “Come here. Gather for God’s great feast,
to eat the flesh of kings, the flesh of military officers, and the flesh of warriors, the flesh of horses and of their riders, and the flesh of all, free and slave, small and great.”
Then I saw the beast and the kings of the earth and their armies gathered to fight against the one riding the horse and against his army.
The beast was caught and with it the false prophet who had performed in its sight the signs by which he led astray those who had accepted the mark of the beast and those who had worshiped its image. The two were thrown alive into the fiery pool burning with sulfur.
The rest were killed by the sword that came out of the mouth of the one riding the horse, and all the birds gorged themselves on their flesh.
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Tedna sorgar asto motte urponjiche boballa sarko hanvem to avaz oso aikolo; “Sorvesporak zôi! Devan amchem taronn kelem, Takach favo mhoima, Tachich soglli podvi!
Nitin To zhôddti korta ani neaia pormannem To khast laita! Aplea pozoddponnan sonvsar kusoitali te nanvvostê xindôll-bailek Tannem khast laili; Apleam chakranchem tinnem rogot vikrailem dekhun Tannem tika khast laili.”
Anink êk pavtt tãnnim oxi bob marli: “Sorvesporak zôi! zôi! Babiloniecho dhunvôr voir choddto kednanch thambchona!”
Tedna chovis zann-teamnim ani char jiveam rochnnamnim xinvasonar bosun aslelea Deva mukhar saxttangim poddun oxem mhonn’lem: “Amen! Sorvesporak zôi!”
Uprant, “Sogllim tumi, Devacheam chakramnô, Tachi bhokti kortoleam dhaktteam-vhoddleamnô, amchea Devachi tust korat!”, oxem mhonn’to, xinvasona thaun êk tallo ailo.
Magir eka ghosghoxeachea avaza sarko ani zonnzonnit goddgoddeachea boballa vori êkê vhôdd urponjicho koso êk tallo hanvem aikolo; to oso mhonntalo: “Sorvesporak zôi! Sorvesporan, amchea Sorvpodvedar Devan, Apli razvoddki hatant ghetli!
Khuxal zaum-ia, anondbhorit zaun Devak vakhannum-ia! Kiteak Menddreachea lognacho vogôt pavlo ani Tachi potinn lognak toiar zali.
Jhigjhigit sonnachi dhovi-ful nhesônn Devan tika ghalunk dilea.” Sonnachi nhesônn mhonngê bhoktancheô boreô kornneo.
Tedna devdutan mhaka sanglem: “Oxem boroi: Menddreachea lognachea jevnnak amontronn ghetlam tim subhagi!” Tea bhair tannem mhonn’lem: “Ho khoreponnim Devacho sondêx.”
Tea uprant taka nomoskar korunk hanv tacheam pãiam poddlom, punn tannem mhaka sanglem: “Toxem korinaka. Jezuchi sakxi mandun ghetleleam tujeam bhavam-bhoinnim soit, tujê bhaxen, hanv ek chakôr. Devakuch tunvem oso bhôzcho.” Jezuk sakxi ditat tim Atmeachea preronnan aplo sondêx ditat.
Tedna mhaka sôrg ugto zal’lo dixtti poddlo, ani thõi êk dhovo ghoddo aslo. Tacher boslolo aslo Tachem nanv Visvaxi ani Satvik; To nitivontponnan mon’subi korta ani nitivontponna pasot zhuzta.
Tache dolle ujeachem agttem koxem, ani Tachê tokler zaite mukutt asle. Tacher ek nanv boroil’lem aslem, punn Tachê bhair tacho ôrth konnuch nokllo aslo.
Tannem ghal’lem tem vostr rogtan xitoddail’lem. “Devacho Sôbd” Tachem nanv.
Tachê pattlean vetalim dhoveam ghoddeancher bosun ani dhovem-ful sonnachem nhesun sorginchim loskoram.
Raxttrank harounk Tachea tonddantli êk pazleli torsad bhair sortali. Êkê lokhonddachê betkattien To tancher raj choloitolo, ani Sorvpodvedar Devachea krodhachea ghanneant dakô mollun soro bhair kaddtolo to Toch.
“Tachea vostracher ani Tachea zangllacher boroil’lem asa hem nanv: “patxaiancho Patxai ani dhoniancho Dhoni!”
Uprant suriacher ubo aslolo êk devdut hanvem pollelo. Tannem varear uddto soglleam suknneank vhoddlean bob marli: ‘Ieiat, ani Devachea vhoddlea jevnnak ektthãi zaiat!
Razanchem, senapotinchem, podvedar viranchem mas, ghoddeanchem ani tancheam ghoddesvaranchem mas, sogllê torechea lokachem, mhonngê svadhin mon’xanchem ani gulamanchem, lhananchem ani vhoddanchem mas, khaunk ieiat.”
Uprant savzak ani sonvsarantleam patxaiank ani tancheam loskorank hanvem pollelim; Ghoddesvaracher ani Tachê foujecher zhuz manddunk tim zomlelim.
Savzak dhôrlem, ani tachê borabôr fottkirea provadeak; savzachea nanvan tannem vismitam kel’lim tanchê vorvim tea savzacho xik’ko ghetleleank ani tachê murtik bhôzleleank tannem fosoil’lim. Ani savzak ani khottea provadeak zolltea gondhokachea ujeachea konddant jivinch xevttun uddoilim.
Ghoddesvarachea tonddantli bhair sorto torsadin urloleam soglleancho jiv kaddlo, ani sogllim suknnim tanchem mas khaun dhadoxi zalim.
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Revelation
| 20 |
Then I saw an angel come down from heaven, holding in his hand the key to the abyss and a heavy chain.
He seized the dragon, the ancient serpent, which is the Devil or Satan, and tied it up for a thousand years
and threw it into the abyss, which he locked over it and sealed, so that it could no longer lead the nations astray until the thousand years are completed. After this, it is to be released for a short time.
Then I saw thrones; those who sat on them were entrusted with judgment. I also saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, and who had not worshiped the beast or its image nor had accepted its mark on their foreheads or hands. They came to life and they reigned with Christ for a thousand years.
The rest of the dead did not come to life until the thousand years were over. This is the first resurrection.
Blessed and holy is the one who shares in the first resurrection. The second death has no power over these; they will be priests of God and of Christ, and they will reign with him for [the] thousand years.
When the thousand years are completed, Satan will be released from his prison.
He will go out to deceive the nations at the four corners of the earth, Gog and Magog, to gather them for battle; their number is like the sand of the sea.
They invaded the breadth of the earth and surrounded the camp of the holy ones and the beloved city. But fire came down from heaven and consumed them.
The Devil who had led them astray was thrown into the pool of fire and sulfur, where the beast and the false prophet were. There they will be tormented day and night forever and ever.
The Large White Throne.
Next I saw a large white throne and the one who was sitting on it. The earth and the sky fled from his presence and there was no place for them.
I saw the dead, the great and the lowly, standing before the throne, and scrolls were opened. Then another scroll was opened, the book of life. The dead were judged according to their deeds, by what was written in the scrolls.
The sea gave up its dead; then Death and Hades gave up their dead. All the dead were judged according to their deeds.
Then Death and Hades were thrown into the pool of fire. (This pool of fire is the second death. )
Anyone whose name was not found written in the book of life was thrown into the pool of fire.
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Tedna aplea hatant patallachi chavi ani êk zôdd sankôll gheun, sorgar thaun denvto êk devdut hanvem pollelo.
Tedna arak, adlea sorpak — mhonngê Devcharak vô Soitanak — dhôrlo ani taka hozar vorsank sankllin bandun dovorlo.
Ani tim hozar vorsam soro porian tannem anink raxttrank fosoina zaunk taka patallant xevttilo, tea patallak chavi marun daracher xik’ko marlo. Tea uprant thoddo-so vêll taka soddunk Devachi ievzônn asa.
Uprant hanvem sodrô polleleô, ani je konn tancher boslele tankam Devan zhôddti korchi podvi dili. Toxench Jezuk sakxi dil’lê khatir ani Devachem utor porgôttlam mhonnun zanchem xins kaplelem, tankam hanvem dekhlim. Tãnnim savzak ani tachê murtik bhozunk naslim ani savzacho xik’ko aplea kopolar vô aplea hatar gheunk naslo. Tim sogllim novean jivim zalim ani hozar vorsam-bhôr tãnnim Krista borabôr razvoddki choloili.
Hem poilem punorjivontponn. Hozar vorsam bhòrchê adim her mel’lim mon’xam punorjivont zaunk nant.
Poilea punorjivontponnant zankam vantto mell’lo, tim subhagi ani povitr. Ujeachea konddant dusrea mornnachê podvê khal tim aschim nant, punn Devachi ani Kristachi seva korunk tim iadnik zatelim, ani Tachea sangata êk hozar vorsam raj choloitelim.
Êk hozar vorsam bhòrlea uprant, Dev Soitanak bondkhonnintlo soddoitolo
ani to akhea sonvsaracheam raxttrank fosounk bhair sortolo. Team raxttranchim nanvam Gog ani Magog; Soitan tankam zhuzak ektthãi kortolo; doriachê deger renvecheô konniô asat titli vhôdd team fouzancho ank.
Heô fouzô ak’khea desacher choddun geleô ani bhoktanchea penneak, mhonngê Devachê opurbaiechea Xarak, tãnnim veddho ghalo. Punn sorgar thaun uzo denvlo ani ujean tancho bhosm kelo.
Tedna tankam fosoitalo tea devcharak Devan zolltea gondhokachea konddant xevttilo; tantum to savzachea ani khottea provadeachea vangdda dis-rat tollmolltolo sasnnachea sasnnak.
Uprant hanvem dekhlem ek vhoddlem dhovem xinvason ani tacher bosun aslo Taka hanvem pollelo. Tachê mukha velim prithum’ ani mollob pollun gelim ani tanchi savlli porian urunk na.
Ani mel’leam mon’xank hanvem pollelim, vhoddank toxem lhanank: tim xinvasona mukhar ubim aslelim. Pustokam ugôddlim, ani uprant anink ek pustok ugôddlem; hem mhonn’lear Jivitachem pustok. Pustokancher tancheô kornneo boroil’leô asleô tea pormannem mel’leanchi mon’subi zali.
Aplea pottant aslim tim mel’lim mon’xam somdiran portun dilim. Toxench mornnan ani patallan apnnachê adhin asleleam mon’xank portun dilim. Ani ek-ekleacheam kornneam pormannem Devan tanchi zhôddti keli.
Tedna mornnak ani patallak ujeachea konddant xevttilim. (Hem ujeachem kondd mhollear dusrem moronn.)
Zanchim nanvam jiveanchea pustokar boroil’lim naslim, tankam soglleank ujeachea konddant xevttilim.
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Revelation
| 21 |
Then I saw a new heaven and a new earth. The former heaven and the former earth had passed away, and the sea was no more.
I also saw the holy city, a new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.
I heard a loud voice from the throne saying, “Behold, God’s dwelling is with the human race. He will dwell with them and they will be his people and God himself will always be with them [as their God].
He will wipe every tear from their eyes, and there shall be no more death or mourning, wailing or pain, [for] the old order has passed away.”
The one who sat on the throne said, “Behold, I make all things new.” Then he said, “Write these words down, for they are trustworthy and true.”
He said to me, “They are accomplished. I [am] the Alpha and the Omega, the beginning and the end. To the thirsty I will give a gift from the spring of life-giving water.
The victor will inherit these gifts, and I shall be his God, and he will be my son.
But as for cowards, the unfaithful, the depraved, murderers, the unchaste, sorcerers, idol-worshipers, and deceivers of every sort, their lot is in the burning pool of fire and sulfur, which is the second death.”
The New Jerusalem.
One of the seven angels who held the seven bowls filled with the seven last plagues came and said to me, “Come here. I will show you the bride, the wife of the Lamb.”
He took me in spirit to a great, high mountain and showed me the holy city Jerusalem coming down out of heaven from God.
It gleamed with the splendor of God. Its radiance was like that of a precious stone, like jasper, clear as crystal.
It had a massive, high wall, with twelve gates where twelve angels were stationed and on which names were inscribed, [the names] of the twelve tribes of the Israelites.
There were three gates facing east, three north, three south, and three west.
The wall of the city had twelve courses of stones as its foundation, on which were inscribed the twelve names of the twelve apostles of the Lamb.
The one who spoke to me held a gold measuring rod to measure the city, its gates, and its wall.
The city was square, its length the same as [also] its width. He measured the city with the rod and found it fifteen hundred miles in length and width and height.
He also measured its wall: one hundred and forty-four cubits according to the standard unit of measurement the angel used.
The wall was constructed of jasper, while the city was pure gold, clear as glass.
The foundations of the city wall were decorated with every precious stone; the first course of stones was jasper, the second sapphire, the third chalcedony, the fourth emerald,
the fifth sardonyx, the sixth carnelian, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh hyacinth, and the twelfth amethyst.
The twelve gates were twelve pearls, each of the gates made from a single pearl; and the street of the city was of pure gold, transparent as glass.
I saw no temple in the city, for its temple is the Lord God almighty and the Lamb.
The city had no need of sun or moon to shine on it, for the glory of God gave it light, and its lamp was the Lamb.
The nations will walk by its light, and to it the kings of the earth will bring their treasure.
During the day its gates will never be shut, and there will be no night there.
The treasure and wealth of the nations will be brought there,
but nothing unclean will enter it, nor any[one] who does abominable things or tells lies. Only those will enter whose names are written in the Lamb’s book of life.
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Hanvem ek novo sorg ani êk novi prithum’ dekhlim. Poilo sorg ani poili prithum’ nanch zalelim, ani thuim ani-anink somdir naslo.
Aplea nhovreak nettoun toiar kel’lê hoklê porim Povitr Xar, novem Jeruzalem, sorgar thaun Deva koddsun denvto hanvem pollelem.
“Ho polleiat mon’xam modem Devacho Tombu! To tanchea sangata ravtolo, tim zatolim Tachi porza ani Hoch tanchea-sangata-Dev zatolo tancho Dev. Tancheam dolleantlim sogllim dukam To pusun kaddtolo; moronn anink aschem na, dukh anink korchim nant, rudon somptolem, koxtt-ui anink asche nant. Adlem sogott soron gelem.”, oxem Xinvasona thaun vhoddlean oso uloito, êk tallo-i hanvem aikolo.
Uprant xinvasonar bosun aslo Tannem mhonn’lem: “Polleiat, soglleô vostu Hanv noveô kortam!” Tannem mhaka anink-ui sanglem: “Hem boroun dovor, kiteak him utram khatrechim ani sotachim.”
Ani Tannem mhaka mhonn’lem: “Zalem! Hanv Alfa ani Omega, mhonngê Orômb ani Xevôtt. Jivitachem udok vhanvta tê zhorintlem tanel’leank Hanv funkott pieunk ditolom.
Zoit vhorteleank Mhojê koddsun hem daiz melltelem; ani Hanv tancho Dev zatolom, ani tim zatelim Mhoje put ani Mhojeô dhuvô.”
Punn jim konn sakxi diunk bhirantin pattim sorleant, vô bhavartak visvaxi ravlim nant, jim konn noxtt korun bhoxttotat vô khun kortat, jim konn pozoddponnant lolltat vô ghaddiponn choloitat, jim konn murtim-puttleank bhôztat vô dusreank fosounk bhonvtat — heam soglleanchem daiz, gondhokan zollto ujea-kondd. Hem tem dusrem moronn.”
Nimanneam sat noxttamnim bhòrleleo vattio gheun asleleam sat devdutantlo eklo mhojê-xim ailo; tannem mhaka mhonn’lem: Hanga ie, hanv tuka ti hokol, Menddreachi potinn ti dakhoitam.
Tedna, otmea-ekcharant, tannem mhaka eka unch ani vhoddlea dongrachê tonkxer vhelo, ani sorgar thaun, Deva koddsun denvto Jeruzalem, Povitr Xar tem, mhaka dakhoilem.
Tem Devachê mhoimen porzolltalem toxench tem eka bhov moladik mannka porim, eka gomeda vori, aspas polleunk dita toslea suriakanta bhaxen chok-choktalem.
Taka ek vhoddlem ani unch kott aslem ani kottak bara darvontte asle, ani dôr-êk darvontto rakhunk êk devdut aslo. Darvon-tteancher Israelacheam putam-dhuvan-cheam bara kullanchim nanvam boroil’lim aslim.
Udentik tin darvontte asle, ut’torik tin, dokhinnek tin, ani ostomtek tin.
Xarachem kott bara buneadincher bandlelem, ani team buneadincher Menddreacheam bara apostlanchim nanvam boroil’lim aslim.
Tea Xarachem, tacheam darvon-tteanchem ani tachea kottachem zok kaddchê khatir, mhojê lagim uloitalo tea devdutachea hatant zok-kaddpa êk bhangarachi boddi asli.
Xar sarkem chovkott aslem, êkêch lambaiechem ani rundaiechem. Devdutan tê boddien tea Xarachem zok kaddlem: tem don hozar charxim kilometr lamb aslem; tachi rundai ani unchai titlich.
Uprant tannem kottachem-i zok kaddlem: tachem zok charxim trepon metr asle. Devdutan tem mon’xanchea chaltea zokan mêzlelem.
Tem kott suriakan-tachem bandlelem, ani xar zalear osol bhangarachem, ani hem bhangar aspas polleunk dita toslê konvchê vori jhigjhigtalem.
Kottacheô buneadi soglleam jin’sancheam mannkam-motiamnim nettoil’leô. Poili bunead suriakant, dusri nillrotn, tisri xivdhatu, chovti pach,
panchvi gomêd, sovi indronill, satvi chondrokant, atthvi berozô, novi hollduvem-mannik, dhavi bhangari mannik, ikravi zambllem-mannik, ani baravi iakutt.
Bara darvontte mhonngê bara motiam, dor-êk darvontto eka motiacho. Xaracho mukhêl rosto osol bhangaracho, konvchê porim aspas polleunk dita toslea bhangaracho.
Xarant hanvem Gabharo polleunk na, kiteak tacho Gabharo khud Sorv-podvedar Sorvespor Dev ani Menddro.
Xarak suriachea vô chondrachea uzvaddachi goroz na, kiteak Devachi mhoima tacher aplo porzôll ghalta ani Menddro tacho Divo.
Raxttram tachea uzvaddak bhonvtelim ani pritumeche patxai apli dhon-girestkai taka haddun ditele.
Xarache darvontte dis-bhôr ugtech astele kiteak thõi rat aschich na.
Raxttranchi dovlôt ani bhanddaram thõi pavtelim.
Mhellem kitench Xarant bhitôr sorchem na: jim konn ollxik vô khottepon kortat, tim koxêch bhaxen bhitôr sorchim nant. Zanchim nanvam Menddreachea Jivitachea pustokar boroil’lim asat, fokot him Xarant provês kortelim.
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Revelation
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Then the angel showed me the river of life-giving water, sparkling like crystal, flowing from the throne of God and of the Lamb
down the middle of its street. On either side of the river grew the tree of life that produces fruit twelve times a year, once each month; the leaves of the trees serve as medicine for the nations.
Nothing accursed will be found there anymore. The throne of God and of the Lamb will be in it, and his servants will worship him.
They will look upon his face, and his name will be on their foreheads.
Night will be no more, nor will they need light from lamp or sun, for the Lord God shall give them light, and they shall reign forever and ever.
And he said to me, “These words are trustworthy and true, and the Lord, the God of prophetic spirits, sent his angel to show his servants what must happen soon.”
“Behold, I am coming soon.” Blessed is the one who keeps the prophetic message of this book.
It is I, John, who heard and saw these things, and when I heard and saw them I fell down to worship at the feet of the angel who showed them to me.
But he said to me, “Don’t! I am a fellow servant of yours and of your brothers the prophets and of those who keep the message of this book. Worship God.”
Then he said to me, “Do not seal up the prophetic words of this book, for the appointed time is near.
Let the wicked still act wickedly, and the filthy still be filthy. The righteous must still do right, and the holy still be holy.”
“Behold, I am coming soon. I bring with me the recompense I will give to each according to his deeds.
I am the Alpha and the Omega, the first and the last, the beginning and the end.”
Blessed are they who wash their robes so as to have the right to the tree of life and enter the city through its gates.
Outside are the dogs, the sorcerers, the unchaste, the murderers, the idol-worshipers, and all who love and practice deceit.
“I, Jesus, sent my angel to give you this testimony for the churches. I am the root and offspring of David, the bright morning star.”
The Spirit and the bride say, “Come.” Let the hearer say, “Come.” Let the one who thirsts come forward, and the one who wants it receive the gift of life-giving water.
I warn everyone who hears the prophetic words in this book: if anyone adds to them, God will add to him the plagues described in this book,
and if anyone takes away from the words in this prophetic book, God will take away his share in the tree of life and in the holy city described in this book.
The one who gives this testimony says, “Yes, I am coming soon.” Amen! Come, Lord Jesus!
The grace of the Lord Jesus be with all.
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Tedna Devdutan mhaka Jivitachea Udkachi, konvchê porim jhigjhigit, êk nôd dakhoili: Devachea ani Menddreachea xinvasona thaun ti bhair sortali,
ani Xarachea mukhêl rostea porian vhanvun pavtali. Nodichê dôr-êkê deger Jivitachem ek zhadd aslem; tankam vorsant bara pavtti, dôr-mhoineant êk pavtt, follam zatat; raxttrancheô pidda kaddunk tancheam panank gunn asa.
Xirap-poddlolem thõi kãi aschench na.
Xarant Devachem ani Menddreachem xinvason astelem; Tachim chakram Taka bhôztelim.
Tim Taka rup-rup polletelim ani tancheam kopolar Tachem Nanv boroil’lem astelem.
Rat ani-anink aschi na ani tankam diveanchea vô suriachea uzvaddachi goroz aschi na, kiteak khud Sorvespor Dev tancher Aplo uzvadd ghaltolo ani tim sasnnachea sasnnak razvôtt choloitelim.
Uprant devdutan mhaka sanglem: “Him utram visvas favo-aslelim ani khorim. Provadeank preronn dita tea Sorvespora Devan, vegim kitem ghòddchem asa tem Apleam chakrank dakhounk, Aplea dutak dhaddla.”
“Polleiat — mhonnta Jezu — Hanv rokddo ieuncho zalom! Hea pustokantlim bhakitam samballtat tim subhagi!”
Hanvem, Juanvan, heô soglleô vostu aikoleat ani polleleat. Ani sogllem aikun ani polleun zaina fuddem, mhaka hem sogllem dakhoil’lem tea devdutak bhozunk tacheam pãiam saxttangim poddlom.
Punn tannem mhaka sanglem: “Oxem korum naka! Tujeam bhavam-provadeam ani hea pustokantlim utram samballteleam soit, tuje sarko hanv-ui chakôr. Fokot Devak tunvem bhozunk zai.!”
Ani tannem mhaka sanglem: “Hea pustokantlim bhakitam xik’ko marun dhampun dovrinaka; kiteak kall lagim pavla.
Khotteponn kortat tãnnim khotteponn korit ravchem, ani mhellim asat tim odik mhellim zaunchim; punn Devak manovleleam mon’xamnim Devak man’ta tench korit ravchem, ani povitr mon’xamnim povitrponnan cholot rauchem.”
“Polleiat hanv porot ieuncho zalom! Soglleank, tancheam zonn-ekleacheam kornneam pormannem, farik korunk, Mhoji mozuri gheun Hanv ietam.
Hanv Alfa ani Omega, mhonngê Poilo ani Nimanno, Orômb ani Xevôtt!”
Aplim vostram dhutat tim subhagi; oxem korun Jivitachea Zhaddachem foll khaunk ani darvontteantlean Xarant provês korunk tankam hôk’k astolo.
Punn ier sogllim Xara bhair astelim: khottim-noxttim mon’xam, ghaddiponn choloitat tim, pozoddponnak lobhdol’lim, khun korpi, murtim-puttleank bhôzpi, ani utramnim toxench jivitachê chalin fottingponnam kortat tim.
Hanv Jezu: povitr-sobhank heô vostu kollit korunk Hanvem Mhojea dutak tumchê-xim dhaddla. Hanv To, Davidachê kulliechi Kombri, Hanv To, Fantea-jhigjhigit Noketr!
Atmo ani Hokol oxem mhonntat: “Ie!” Hem aikotat titleamnim-i mhonnchem: “Ie!”
Konnank tan laglea? Tumi lagim ieunchem! Jivitachem udok zai tumkam? Tumi ieunchem ani funkea tem gheunchem!
Jim konn hea pustokantlim bhakitam aikotat, tankam hanv Juanv hi xiddkavnni ditam: heam bhakitank kitem-i choddounk konn-ui fuddem sortit zalear, tankam favo ti khast lavchê lavun, hea pustokar boroil’lim asat tim-i noxttam Dev tanchea mathear denvoitolo.
Ani hea pustokantleam bhakitantlem konn-ui kitem-i unnem korunk fuddem sortit zalear, tankam Dev hea pustokar boroil’leô asat teô bhasavnneo bhogunk diuncho na: jivitachea zhaddachem foll khaunk ani Povitr Xarant tthikann korunk tankam mellchem na.
Heam vostunchi sakxi dita To oxem sangta: “Hôi, Hanv veginch ietam!” Amen! Ie, Somia Jezu!
Somia Jezuchi doiallai tumam-somestank bhogunk mellum. Amen!
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